griefes whatsoever as for example First if thou bee in any temporall danger then here is thy comfort that all things shall worke together for the best unto thee x Rom. 8.28 Secondly if thou bee derided for the profession of religion the holy Comforter will afford internall consolation unto thee Thirdly dost thou mourne for the sinnes of others and art in feare for them then here is thy comfort viz. 1. If they be righteous men who have sinned and for whose sinnes thou art troubled thou must remember they stand or fall to their own Master y Rom. 14.4 2. If they bee wicked men for whose sinnes thou mournest and whose persons thou art afraid of in regard of their sinnes yet thou maist be comforted through hope What hope can we have in bewailing the sins Quest 7 of the world and of wicked men Chrysost imperf First it may be that by thy prayers tears counsell Answ 1 advice some may be converted although the Apostle feares the worst and heares bad enough of those unto whom he writes yet hee hopes the best Heb. 6.9 Secondly the audaciousnesse and boldnesse of Answ 2 the wicked in sinning shall not be perpetuall for Christ will come to judge the world and therefore hence wee may have some comfort in our mourning for the sinnes of the wicked Thirdly God will glorifie himselfe either by Answ 3 converting them from sinne or by confounding them for sinne Wherefore in regard of Gods glory wee are not utterly deprived of comfort in our sorrow for their sinnes Answ 4 Fourthly at least when wee see apparantly that they belong not unto God we then mourne no more that is if we see them die in their sins as they lived in their iniquities then wee are to cease our mourning for them and therefore in bewailing the sinnes of the world wee have this hope that either our mourning shall be turned into mirth by their amending or shal be brought to end by their death Fourthly if thou grievest for thy owne sinnes committed against thy God thou maist hearken what the Lord saith and hee will speake peace unto thee he will tell thee he desires not the death of a sinner but rather that he should turne from his sinnes and live He will tell thee that the sacrifices of God are a broken and contrite heart and such a sacrifice he will not despise z Psa 51.17 Yea thy Christ will tell thee that if thou feele thy sinnes to be a burthen unto thee that hee will ease thy shoulders of that load if thou wilt but come unto him a Mat. 11.28 Thus the Lord hath particular comforts for all the griefes of his children or whatsoever their causes of mourning be And thus we have seene the first consolation which wee have from this Blessed Comforter and that is temporall Secondly the Holy Spirit gives unto all holy mourners spirituall solace and that two wayes first by mitigating their affliction by inward comfort hence they can rejoyce in tribulation b Rom. 5.3 yea hence they can cheerfully endure death c Rom. 8.36 as we see in Paul Acts 20. and in the other Saints Heb. 11.35 c. And in the Apostles who rejoyce that God is pleased to thinke them worthy to suffer for Christs sake d Acts 5.41 Secondly by giving unto them internall peace of conscience both with themselves and with their God e Phil. 4.7 insomuch as they become thereby more then conquerers in their greatest afflictions and tryals f Rom. 8.31.37 and 2 Cor. 1.4 Thirdly this Paracletus will give unto these mourners in Zion eternall consolation in the new Jerusalem which is above where and when Death shall be swallowed up in victory and all teares wiped from off their faces g Esa 25.8 and Apoc. 7.17 Revel 21.4 And their temporal mourning changed into eternal mirth as Abraham saith to Dives of Lazarus he in his life time received paines therefore now hee is comforted h Luk. 16.25 and hence it is called everlastâ—ng consolation i 2 Thess 2.16 yea joy and comfort which the heart of a mortall man is not able to conceive off k 1 Cor. 2.9.10 Quest 8 How many degrees are there of this Eternall Consolation Answ Two to wit First from death when the spirit returnes unto God that gave it and the soule is caried by the Angels into heaven to enjoy the joyes of that celestiall paradise with Christ for ever and ever The second is from the resurrection when the body beeing united into the soule both are made partakers of that eternall blisse when we can see God with these same eyes l Iob. 19.26 having put on immortality as a garment and our corruptible bodies being made incorruptible And therefore from the consideration hereof we may see how blessed a thing it is to mourne and to want comfort for a while here on earth and how wide they shoot that thinke those happy that laugh and rejoyce here on earth Extrema gaudij luctus occupat the end of temporall joy is eternall sorrow as wee see in Dives thou in thy life time receivedst pleasure saith Abraham therefore now thou art tormented m Luk. 16 25. We see worldlings rejoyce and expose themselves wholly to profuse laughter and mirth according to that of the Prophet The harpe and the violl the tabret and pipe and wine are in their feasts n Esa 5.12 with joy and gladnesse slaying Oxen killing sheep eating flesh and drinking wine o Esa 22.13 in bowles chaunting to the sound of the violl inventing instruments of musicke and anointing themselves with the chiefe ointments p Amos 6 5.6 But all this jollity doth not argue felicity the lives of worldlings being meerely tragicall that is merry in the beginning but the Catastrophe death and misery Balthazar feasts but by and by trembles and within few houres is slaine Dan. 5.5 And many more like him spend their daies in good things and in a moment goe downe into the pit q Iob. 21.13 And therefore let us remember how vaine all the joyes of this world are and not place our felicity in them or thinke our selves happy because we enjoy them but rath r thinke blessed are they that mourne What comforts may we be supported withall Quest. 9 in the time of our sorrow What consolations may wee propound unto our selves in our distresse that we may the more patiently beare and undergoe it Ruminate in the day of mourning and time of griefe of these five things Remember first Answ that affliction is common with thee unto all the faithfull and therefore thou mayest the better beare it r Heb. 12.8 Secondly remember affliction may bee grievous to the body but it is joyous to the soule our Saviour sayth Feare not him nor that which can kill the body but feare him and that which can cast body and soule into hell fire And therefore we should not
respect of the greatnesse or smallnesse of the sinne is not to bee admitted and that for these reasons 1 In respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of â—â—ne is death Yea sinne is the transgression of the Law 1 John 3.4 And every transgression of the Law is under the curse Gal. 3.10 2 In respect of the infinite Majesty of God which to violate can be no veniall sin of it selfe 3 In respect of the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection And therefore in these regards no sinne committed against God can in it selfe be veniall t White s Exod. 20. Confut. 5 â—rac 6. f. 330. Fifthly this motion and passion of anger even when it is sudden and unadvised though there be no further purpose nor intendment to Answ 5 hurt is guilty of judgement as is plaine in this verse Whosoever is angry with his brother without a cause shall be guilty of judgement that is shall be guilty of damnation for so judgement is taken in Scripture David prayes that the Lord would not enter into judgement with him u Psa 143.2 And Paul saith Thou that judgest another condemnest thy selfe v Rom. 2.1 where to judge and condemne are taken for all one to be culpable then of judgment is to be guilty of condemnation Thirdly we admit this distinction of veniall Answ 3 and mortall sinnes if it be understood not in respect of the nature of sinne but of the quality of the persons for unto those that beleeve and repent all sinnes are veniall and pardonable through the mercy of God Rom. 8.1 But to the wicked and impenitent all their sinnes are mortall Sixthly the Fathers side with us in our opinions Answ 6 holding that all these three sinnes here mentioned are mortall yea the Papists generally make anger whereof the principall question here is one of the seven deadly and mortall sinnes as Canisius Pupilla oculi Manipul Curatorum and the rest Chrysostome upon this verse saith Christus dat ultionem homicidio irae supplicium aeteruum adulterio concupiscentiae Christ doth not punish murder and spare anger or condemne adultery and acquit concupiscence but condemnes and punishes both the one and the other St. Augustine s saith that all these three are to be arraigned before Gods judgement-Seate where Hell shall be the reward of all If any object why then are the two former degrees Iudgement and Councell named Hee answers because there are severall degrees of punishment in hell according to the degrees of sinne on earth Saint Hierome condemnes the first degree of anger to be worse than idle words but these we must give account for at the day of Judgement when and where no sinnes that we must answer for are in their owne nature pardonable w Mat. 12.36 Saint Hilarie Non minus ira rea Evangelie quam homicidium lege Anger under the Gospel is no more a veniall sinne than murder was under the Law And therefore I shut up this question with this assertion That to be angry with our brother unadvisedly to call him Racha or foole in our anger are all mortall sinnes and deserve in their owne nature eternall fire Bellarmine tom 3. fol. 113. objects Object to bee angry with our Brother or to call him Racha doth not exclude us from the Kingdome of heaven and therefore they are not mortall sinnes The Antecedent he proves thus That which is not properly a precept but onely a degree of a precept cannot exclude us from the Kingdome of Heaven but to be angry with our Brother or to call him Racha is not properly a precept but onely a degree of that Commandement Thou shalt not kill Therefore this will not exclude us from the Kingdome of Heaven First here is Petitio principii a begging Answ 1 of the question hee taking it for granted without proofe that these two to call our Brother Racha or to be angry with him are no precepts which is the thing questioned Secondly if this were granted that these two were onely degrees of that Commandement Thou shalt not kill yet it would not hence follow that they are veniall sinnes which will not exclude us out of Heaven For to call our Brother Foole is but onely a degree of that Commandement and yet the Jesuite himselfe doth confesse that to be mortall and to deserve condemnation Bellarm. de Purgat lib. 1. cap. 4. tom 1. 1809. Answ 3 Thirdly because they are degrees of the precept as is confessed by the Cardinall therefore it cannot be denied but they must belong unto the violation and transgression of the Commandement and consequently deserve death because cursed is every one that continueth not in all things which are written in the Booke of the Law y Galath 3.10 There being no transgression so small but it shall be punished except it be repented of and washed away by the Blood of Christ Answ 4 Fourthly the Jesuite doth diametrally oppose Christ even in the very scope of the place Bellarmine saith the violation of the Commandement it selfe according to the letter excludes us from the Kingdome of Heaven but not the transgression of the degrees of the Commandement Christ here saith plainely that the Pharisees and Scribes did observe the Letter of the Law but that was not sufficient to bring them unto Heaven or to preserve them from Hell And therefore if we desire to be saved we must carefully observe the very degrees of the Commandements and therein our righteousnesse may exceed the righteousnesse of the Scribes and Pharisees because otherwise wee cannot enter into the kingdome of God Sect. 4 § 4. Whosoever is angry with his Brother Quest 1 Why are all Christians forbidden to bee angry Answ 1 First because Anger comes from the Divell as the authour thereof Give no place to wrath give no place to the Devill Ephes 4.27 Answ 2 Secondly because anger comes from our inbred corruption and pride of heart Non ab illius injurià sed a tuà superbia Basil hom de ira Anger proceeds not from the injury of others but from the pride of our selves that being the moving cause thereof Many are wronged and yet but some are provoked and some are not Why because some are patient and others are proud Now we should labour not onely to withstand the assaults of Satan but also to subdue our owne corruptions and pride and impatiencie in the suffering of injuries because these are the causes of Anger Answ 3 Thirdly Anger is forbidden us in regard of a three-fold pernicious effect thereof namely First it pleaseth not God Iam. 1.20 Those which are in the flesh cannot please God Rom. 8.8 But Anger is a worke of the flesh Gal. 6.20 And therefore cannot please God Secondly Anger is dangerous and pernicious to him that is angry for it hurts the heart it wounds the conscience it expels the holy Spirit and deserves to be
have addicted unto death and destruction as much as in them lieth Fifthly the uncleane person sinneth against the Church and Common-wealth wherein hee lives because hee corrupts it by his example as did Zimri Numb 25.6 And thus we see how woefull the effects of adultery and fornication are both in regard of God the wife of the partie offending the neighbour whose wife is abused the neighbours wife who is defiled the children that are begotten in a polluted bed and the Church and Common-wealth wherein the offender lives What punishments are due vnto the violaters Quest 6 of this precept Thou shalt not commit adultery The punishments are either Humane Divine which are either Corporall which are either Ordinarie Answ Extraordinarie Spirituall First there are Humane punishments which are inflicted by the lawes of the Gentiles or by the Civill law or by the Canon law First by the lawes of the Gentiles a three-fold punishment was inflicted upon such offenders I. Some of them punished it with death thus did the Arabians Eusebius and the Parthians m Alex. ab Alex. 4.1 and the ancient Saxons who hanged both parties n Carion and Nau. clerus Plato leg 3. ordained also death for such transgressors Charles of Burgundy caused an Earle first to marry a countrey wench whom hee had forced and then made him to be beheaded o Spandenberg Sesostres King of the Egyptians caused many uncleane adulterous women to be taken and shut up in a little village then burnt the village and them togetherp. q Diodor. Sic. 1. II. Some of them inflicted corporall punishment but not death Thus Zalenchus ordained that hee who was taken with a married woman should loose both his eyes and after in part inflicted the same law upon his owne sonne taken tardie in that sinne q Valer. The Egyptians in this case appointed that the man should have a thousand stripes and the woman her nose cut off that wanting the chiefe grace and ornament of her face shee might enflame and allure no more r Dioder Sic. 1.6 The Germans were accustomed to shave the mans head to strip him out of his garments and then to scourge him through the streets Å¿ Alex. ab Al. 4.1 Mahomet himselfe commanded that an adulterer should receive an hundred lashes in a great assembly forbidding any man so much as to pitty him III. Some of the Gentiles punished this sinne with infamie and shame The Cumani set such as were either taken in the act of uncleannesse or were convicted of it upon a stone in the market-place and after they had sitten there a while to be a spectacle unto al they were set upon an Asse and carried up and downe the market place and some chiefe streets that they might bee a laughing stocke unto all and then afterwards were set upon the stone againe and held as infamous varlets all their lives after whereupon it was called lapis detestabilis t Erasm chil the abominable stone The Ostrogothes caused the man to be drawne about the market by the privie parts and then banished him u Olatis Magn. 14.16 If any desire to know the customes of divers other nations in this particular let him reade Rhodingin 27.4 and Alexander ab Ales. 4.1 and Stâ—baus Thus wee see how adultery and fornication was punished by the Gentiles either with death or some other corporall punishment or disgrace Secondly the Civill law punisheth this crime thus The Iulian law punished it with death Aurelian hanged those that were herein guilty v Rhoding 10.6 P. Attilius slew his owne Daughter because she had suffered her selfe to bee defiled w Valer. max. 6.1 Augustus banished for this his daughter Iulia. Tacit. Dion Thirdly Canon Law punished it thus first with seven yeares Penance Concil Ancyranum l. Can. 20. and Concil Wormaciense Can. 9. Secondly others Concil Elibertinum can 64. 69. punished it thus I. if the woman committed adultery but once shee was to doe penance five yeares II. If she continued long in adultery but left it at length shee was injoyned ten yeares penance III. If she continued in her sinne she was never to be admitted to the communion nor injoyned any penance Secondly there are besides these Humane Punishments others which are called Divine and these are either Corporall or Spirituall and the Corporall are either Ordinary or Extraordinary The Ordinary punishments are those which are injoyned by the law of God as for example I. Adultery was punished by the death of both parties Levit. 20.10 II. Vncleannesse committed with one that was espoused or contracted unto a husband but not as yet knowne by him was punished with the death of both parties also Deut. 22.24 III. He that lay with a woman in her monethes must die and she also Levit. 20.18 IV. He that defiled the daughter of a Priest must die V. The damosell that workes folly in her fathers house and is afterwards married unto another must die Deuter. 22.21 Thus wee see how the law of God punished this sinne with death Thirdly there are Extraordinarie punishments here observe I. God approves sometimes of severe punishment which is inflicted by others upon this sinne thus he approues of Phineas Act who slew that couple Zimry and Cozbi Numb 25.10 By which it appeares how odious and detestable this sinne of uncleannesse is unto God II. Sometimes God shewes and reveales his severe anger against this sinne by inflicting many severall punishments upon the transgressors thereby and that either in regard of the estate or of the credite or of the body First God punisheth uncleane persons in their estates for it rooteth out all the encrease of our substance x Iob 31.12 it brings a man to a crust of bread Prov. 6.26 and 23.27 because he that keepeth company with harlots spendeth his substance Pro. 29.3 Strumpets for the most part are costly and therefore quickly consume and wast those who maintaine them And againe God by a just vengance doth not blesse any thing that such a person takes in hand And therefore those who desire to be blessed in their estates let them take heede of Adultery and fornication Secondly the Lord punisheth such in their good name credite and reputation whence the Apostle entreats both the Corinthians and the Ephesians not to be companions of fornicators y 1 Cor. 5.9 and Ephes 5.7 because that would be a blemish to their reputations this evidently appeares thus I. none can endure to be called Adulterers or Adulteresses whatsoever they are shewing thereby that it is a disgrace to be such II. Whatsoever men are yet they would not be knowne to be such thus they that are wicked in this kinde doe yet desire that their sinne might be concealed from others because it were a shame for them to bee knowne to be such III. Those are chast will not associate themselves with such yea though they be but suspected to be such IV. Except
Quest 6 in us as it was By these plaine markes namely Answer 1. Are thy affections as strongly set upon sinne as ever they were dost thou love sin as well as ever thou didst then certainely thou art yet sinnes slave 2. Are thy temptations as frequent as ever they were doth the devill tempt thee as often as ever he did then it is an argument that hee hath too much in thee 3. Art thou as stupid dull and blinde in seeing the craft and subtlety of Sathan as ever thou wert art thou still as ignorant of his devices as ever it is a signe then that sinne hath a commanding power in and over thee 4. Art thou as unable to resist sinne as ever thou wert as weake as ever as naked as ever as feeble and faint-hearted as ever this showes that corruption is too strong in thee On the contrary if wee finde that our love is not so much unto sinne as it was but that the edge of our affections is taken off if temptations be more rare in us and we more quick sighted unto Sathans subtlety and more strong to resist him both by Faith Prayer and the Word then it is a comfortable signe that sinne is growne weaker in us and our feet reduced from this broad way § 3. That leads unto destruction Sect. 3 Our Saviour in these words showes that the broad way of sinne brings at last unto perpetuall paine How doth it appeare that sinners shall perish Question 1 for there are many who thinke otherwise perswadeing themselves that they may walke in this way and yet at last come unto salvation First it appeares evidently from Christs owne Answer 1 words in this place where hee showes that the end of the Broad way is perdition Narrow way is salvation And therfore it matters not what others thinke Secondly it appeares from other plaine and positive Answer 2 places of Scripture reade Psalm 9.17 and 11.6 and 83.10.13 and Jsa 5.24 and 1 Corinth 6.9 Thirdly sinne is the foundation of condemnation Answer 3 or all and onely sinners shall bee damned And therefore it is cleare that the broad path leades to perdition reade Isa 50.1 and 59.2 and Ierem. 5.25 Hose 13.1 Rom. 6.23 Psalm 1.5 and 5.4 and 34.16 Prov. 16.4 Isa 3.10 11. Fourthly the arrowes of the Lord are levelled against Answer 4 such as walke in the broad way And therefore they must needs come to destruction at the last Psal 34.16 Fiftly the reward of sinne is death The locusts Answer 5 having brought forth their young die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist so lust having conceived brings forth sinne and sinne when it is finished brings forth death Iames 1.15 and Rom. 6.28 Sixtly otherwise God should not bee just For Answer 6 1. Hee hath made a law that if we sinne we shall dye Genes 2.17 In the day that thou eatest thereof thou shalt dye the death Pope Iulius the third caused this sentence to bee written about his coyne That nation and people shall perish which will not obey me so the Lord hath made a law and threatned to inflict condigne punishment upon all those who disobey it Rom. 3.23 2. Mankinde hath broken this Law in Adam and wicked men daily breake it themselves in their owne persons And therefore the justice of God requires that they should be punished whose sinnes are not done away in Christ Question 2 Shall no wicked men at all escape this destruction None who continue to walke in this way untill they come to the end thereof For Answer First Kings and great men shall suffer if they run with the common sort Isay 41.2 Daniel 5.27 Secondly Wisemen shall bee punished if they thus play the fooles Exod. 1.10 and 15.7 and Rom. 1.22 Thirdly Proud men shall be ruined notwithstanding all their high conceits of themselves Malach. 4.1 Fourthly Hypocrites shall perish who walke in this broad way secretly and unseene Matth. 23. Question 3 Why must wee thus labour by all meanes to renounce sinne Answer 1 First because there can bee no true repentance without the reformation of the life from sinne Answer 2 Secondly because there can bee no true faith without this Faith purgeth and purifieth the heart Acts 15.9 and the heart being purged the life must needs bee pure Wherefore there is no truth of faith where sinne is not forsaken Answer 3 Thirdly wee cannot bee made partakers of the blessed Spirit of God untill wee have left sinne for the Holy Ghost will not come to a polluted soule And therefore it is to bee renounced Answer 4 Fourthly there is no way to escape the wrath of God or eternall destruction without the forsaking of sinne And therefore wee should bee carefull to leave it Question 4 How may wee avoid and leave sinne Answer 1 First shunne and beware of all the occasions of sinne Answer 2 Secondly use all holy meanes to bee good and pure and sincere Answer 3 Thirdly deplore thy infirmities speedily and heartily wash thy soule with teares for thy former transgressions sorrowing with a godly sorrow 2 Cor. 7.10 Answer 4 Fourthly promise unto God to fight manfully against thy former sinnes and all sinnes for the time to come and labour to performe thy promise Answer 5 Fiftly Pray fervently unto God to free thee from the commanding power of sin and to preserve thee from sinne and to make thee the free-man of Jesus Christ Question 5 What things hinder us from turning aside out of this broad way of sinne Answer And what are the remedies against these impediments The Impediments are these First insensibility when a man is not sensible of his sin he is not carefull to forsake it Secondly presumption when men either presume that they are not sinners or that their sinnes are small or that though great yet they shall be pardoned it makes them more carelesse and fearelesse of sin and more slack to leave it Thirdly Procrastination and delay when wee promise repentance but put off the performance thereof from day to day Fourthly key-coldnesse in performing perfecting of the worke not striving against sin unto blood Hebr. 12.4 The Remedies are these First a tender circumcised heart which is sensible of the least touch of sinne Secondly a godly feare remembring that wee are sinners yea great sinners and neither able to satisfy for our sins our selves not sure that they shall bee pardoned in Christ except wee strive to forsake and leave them Thirdly not to deferre but while it is said to day to turne from our sins and turne unto the Lord our God Fourthly zeale alacritis and industrie in the resisting of sinne striving against it with manfull wrastlings till wee have prevailed § 4. And many there bee which goe in thereat Sect. 4 What is the meaning of this word Many Question 1 Our Saviour shewes hereby Answer that there are not onely Many simply which walke in the broad way but that there are so many that in comparison of them they who
to be feared that thou art yet alive in nature but dead in grace Wherein must naturall men labour to acquire Quest 11 life First in generall in the whole man that is Answ 1 both in the body and soule in the outward life and in the inward man in the will and memory and reason and spirit and mind Ephesians 4.24 and 1 Thess 5.23 Answ 2 Secondly more particularly we must labour to acquire life in three things to wit I. In sensu in our sense and apprehension Nothing comes unto the understanding which was not first in the sense and therefore we must labour that our understandings may be enlightned and that the scales of ignorance may fall off from our eyes because sense is the outer gate of the soule Ephes 1.18 Rom. 11.8 and 1 Iohn 2.11 In a word he that desires the light of grace must labour first to be sensible of the blindnesse of nature and he who longs for spirituall life must strive to be sensible of that spirituall death wherein he lies buried Luke 11.34 II. In fide in our faith and confidence faith is the eye wherby wee see God Mat. 5.8 faith brings us to saving knowledge Iohn 17.3 and workes in us true experience of the love of God c Philip. 3.10 And therefore let us not content our selves with dead dreams or carnall conjectures but labour for a true lively working and applicative faith III. In robore in our strength and power that is labour that wee may bee strengthned with might and power in the inward man d Ephes 3.16 not contenting our selves with the power of nature which is but impotency it selfe Now this living or lively power which we must labour for is three-fold namely First Potestas pugnandi power to fight against sinne and Sathan manfully untill we have prevailed e Heb. 12.4 and 1 Pet. 2.11 Secondly Potestas obediendi power to obey God in some good measure in that which he requires of us in a new life Thirdly Potestas amandi gaudâ—ndi power to love God and good duties and to rejoyce in the performance thereof Esay 58.13 Quest 12 From whom is this life to be acquired Answ 1 First we must seeke it of God the Father Esay 25.8 Hos 13.14 Rom. 4.17 Answ 2 Secondly we must seek it of God the Sonne Luke 1.78.79 Iohn 1.4 and 2 Cor. 5.15 and 2 Tim. 1.10 Answ 3 Thirdly wee must seek it of God the Holy Ghost Iohn 6.63 Rom. 8.10 11. and 1 Cor. 6.11 And therefore let us invocate God the Father in the name and mediation of God the Sonne to infuse this spirituall life of grace into us by the operation of his blessed Spirit Quest 13 What means must we use for the obtaining of this spirituall life Answ 1 First wee must be watchfull and circumspect over our wayes Ephes 5.15 for grace is not found in the way of security or with sleeping upon the bed of case Colos 3.1 Answ 2 Secondly we must be diligent in hearing Iohn 5.24 25. and 2 Tim. 1.10 Now there are two things to be heard namely I. The Law this wee must hear that we may be humbled therby Rom. 7.9 II. The Gospel this we must hear that we may be counselled and comforte therby 2 Cor. 2.16 Answ 3 Thirdly we must die unto sin Generatio unius est corruptio alterius the vivifying of grace is the mortifying of sin And the more grace increases the more sin decreases Rom. 6.11 and 1 Cor. 15.36 Now there are two kinds of death namely First Concupiscentiae of sinne and lust Colos 3.5 for all sins evill affections and lusts are to be mortified Secondly Confidentiae of hope and confidence for wee must deny our selves not trust at al in any thing we do Fourthly wee must labour to beleeve Iohn 8.24 Answ 4 And that by a faith not of our own framing but of Gods infusing Colos 2.12 Fifthly we must persevere in all these as long Answ 5 as we live that is both in watchfulnesse and hearing and mortifying of sinne and beleeving with a faith approved by works Revelat. 2.11 Ephes 6.13 What shall wee gaine by this spirituall life Quest 14 that we must take so much paines for the procuring of it First if wee be made partakers of this life Answ 1 of grace then we shall bee made fellow Citizens of the Saints yea the Heirs of God Rom. 8.17 Ephes 2.6.19 Second by this spirituall life we gain spiritual Answ 2 liberty 2 Cor. 3.17 from sin Rom. 6.14 8.11 Thirdly by this life we gain light and knowledge Answ 3 and spirituall rejoycing Esay 9.2 Luke 1.80 and 1 Pet. 1.8 And therfore it is worth al the paines VERS 25. And his Disciples came to him Vers 25 and awoke him saying Lord save us wee perish § 1. His Disciples came to him Sect. 1 This action of the Disciples in comming to Christ may teach us the degrees of our comming unto Christ How do we come unto Christ Quest or by what steps First the carnall man is absent from Christ Answ 1 and a stranger unto him Mat. 18.11 Luke 15.13 Ephes 2.12 and 1 Pet. 25. Secondly therefore God sends affliction as Answ 2 to the prodigall poverty and to the Jews misery Psalme 107. Thirdly and then we come to him Psal 119.67.71 Answ 3 One of these two wayes either I. By prayer as the Disciples here did crying Lord save us Or II. By repentance as the Prodigall did Father I have sinned against heaven and against thee § 2. They awoke him Sect. 2 Christ indeed is sometimes absent from his children which is here expressed by his being asleep How is Christ absent from his children Quest First sometimes he is absent from them by Answ 1 withdrawing his grace from them and permitting them to sin thus he absented himselfe from Peter and David for a time Secondly sometimes he is absent from them Answ 2 in comfort when hee permits them to fall into grievous afflictions thus hee absented himselfe from Iob for a time and from David Psal 22. Sect. 3 § 3. Save us or wee perish The Disciples here in their distresse pray unto Christ and are preserved whence we may learn Observ That the prayers of the righteous shall certainly be heard Object But many pray whom God answers not Answ 1 First God is alwayes able to heare and helpe us if he please Daniel 3.17 Answ 2 Secondly if he do not helpe us when we pray yet he will turn his deniall and our distresse unto our good for all things worke together for the best unto the righteous Rom. 8.28 Answ 3 Thirdly and although hee do not helpe us at the first yet he can afterwards as we see in Israels fighting against Benjamin who was overcome once againe Iudg. 20.21.25 although God bad them fight verse 18.23 but at length they wholly overcome them verse 35. c. Vers 26 VERS 26. And hee saith unto them why are yee fearfull O yee of
love him not in this life This followes not Our Saviour rather argues thus Some sinnes namely those committed against the Holy Ghost shall neither be forgiven in this life nor in the life to come But some sinnes shall bee forgiven both in this life in the life to come that is all the sinnes of all the faithfull for they are pardoned here and they shall be pronounced and declared to be remitted at the day of judgment Scharpius de purg p. 544. Ninthly Purgatory being an Article of their Answ 9 faith should not be collected from a certaine oblique kind of reasoning but from the direct plain and expresse words of Holy writ And therefore this place is ill brought for the proofe of Purgatory Tenthly our Saviour in this place speakes De Answ 10 culpà of the remission of sinne And therefore Bellarmine is here guilty of the Sophisme called Ignoratio elenchi applying it onely to the punishments of sinne and that temporall Christ saith that the sinne or fault cannot be remitted in the world to come Iohn 3.18 And the Romanists doe not much oppose it And therefore this place which speakes onely of the remission of the sinne is injuriously produced for the proofe of the Remission of temporall punishment In the place alledged Iohn 3.18 Our Saviour saith Hee that beleeveth is not condemned but hee that beleeveth not is condemned already Upon which place the Rhemists give this note that he that beleeveth shall not be condemned either at the houre of death or day of judgment from which place I reason thus Every man either dieth in faith or without faith If he die in incredulity he is condemned and there is afterwards no hope if in faith hee is freed from condemnation and entred into life and so consequently delivered from his sinnes Therefore in this life onely wee obtaine remission of sinnes because faith is onely of this life whereby our sinnes are remitted Willet Synops 405. Answ 11 Eleventhly the meaning of these words shall neither be forgiven in this life nor in the life to come is shall never be forgiven world without end as is plaine from Luk. 12.10 and Mark 3.29 He that blasphemeth against the Holy Ghost hath never forgivenesse Marcus alijs verbis candem sententiam expressit August de verb. Dom serm 11. St. Marke expresseth in other words the selfe same thing that S. Matthew doth although this Evangelist useth more words for the greater Emphasis according to the usuall and old custome of the Jewes Saint Matthew was an Hebrew and the Hebrewes were not content to say In seculum for ever but in Seculum seculum for ever and ever that is alwaies So here neither in this world nor in the world to come that is never as St. Marke expounds it Mark 3.29 yea according to the exposition of St. Matthew himselfe in this place for verse 31. he saith Blasphemy shall not be forgiven that is at all and then he addeth in the verse following neither in this world nor in the world to come so that not to be forgiven in this world or the next is not to be forgiven at all Bellarmine opposeth that which we say that Matthew is to be expounded by S. Marke but I omit his exceptions entreating my Reader if he desire to see them both proposed and solved to looke upon Scharpius de purgat pag. 544. Vers 33 VERS 33. Either make the Tree good and his fruit good or else make the Tree corrupt and his fruit corrupt for the Tree is knowne by his fruit Object The Rhemists object this place for the proofe of free-will thus It is in a mans owne free-will and election to be a good Tree or an evill to bring forth good fruit or bad for our Saviour here saith either make the Tree and fruit good or bad Answ 1 First from this place they might as well prove that a man hath wings to fly whether hee will as free will to doe what good he will for the plaine meaning of our Saviour is no more then this to wipe away the blasphemy wherewith the Pharisees went about to charge him and declareth by this phrase that his miracles as the fruits being even by their own judgment unreprovable himself as the tree ought not to be condemned And therefore they should either justifie him with his miracles or else condemn him and them together Secondly this verse doth not onely not confirm Answ 2 free-wil but doth also confute it because it affirmeth that by Nature we are all corrupt and naughty trees but this followeth more plainly in the next verse VERS 34 35. O generation of Vipers how can ye Vers 34 35. being evill speak good things For out of the abundance of the heart the mouth speaketh A good man out of the good treasure of the heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things § 1. O generation of Vipers Sect. 1 What resemblance was there between the Viper and the Iews or Pharisees that our Saviour here calleth them A generation of Vipers Chrysostom s Mat. 3. answers Quest that they are fitly termed Vipers in regard of a three-fold property which is common to them with Vipers namely First when the Viper hath bit a man Answ by and by she runs unto the water which if she finde not she dyeth by and by So the Iews having committed many great grievous sins run unto Baptisme that thereby after the manner of Vipers they may escape the danger of death Secondly as the nature of the Viper is to break the bowels of his dam and so to be brought forth so the Iews persecuting daily the Prophets did therby kill their Mother to wit their Church and Synagogue Thirdly as the Viper outwardly seemes faire and speckled as though she were painted but inwardly is full of poyson So the Scribes and Pharisees did without counterfeit and faine a shew of holinesse but did carry within the poyson of maliciousnesse and the venome of wickednesse § 2. How can ye that are evill speake good things Sect. 2 It is questioned betwixt us and the Papists Argum. whether a man can doe any thing that is good of himselfe and by the power of Free-will or whether there be in man Free-will or not wee affirme the negative and confirme it from this verse thus If any worke which proceeds from the meere Free-will of man be good then it will follow that a man may doe some good thing of himselfe But the latter is false Therefore also the former The necessity and truth of this connexion is manifest for all grant that to be done by man which is done by Free-will and so oppose Free-will to grace And therefore it is necessary that that which doth not proceed from grace should proceed from Free-will that is from man by the power of his will The Consequence is easily proved from these two verses Oh generation of Vipers
5 Fifthly they may be pricked and wounded in their consciences with a terrour of rheir sinnes Act. 24.25 Answ 6 Sixt. they may be sorry for them 1 Sa. 24.17 Answ 7 Seventhly they may doe many things that are commanded them as Herod did Marke 6 20. Answ 8 Eighthly they may desire to die the death of the righteous as Balaam did Numb 23.10 And all these onely for feare of judgement Whereas the godly confesse their sinnes and are stricken with remorse and sorrow for them because thereby they have offended a living God and gracious Father 2 Cor. 7.10 yea they endeavour not to doe some things but all which they are commanded Psalme 119.6 desiring the salvation of their soules for this end that thereby they may glorifie God Philip. 1.20 Quest 2 How or by what signes may an hypocriticall hearer be discerned or knowne Answ 1 First he is quicke-sighted abroad but blind at home he will endeavour to pull out another mans mote and yet sees not his owne beame Now on the contrary the sincere hearer thinkes himselfe with Paul to be the greatest of sinners and the least of the Apostles Answ 2 Secondly the hypocrite is full of himselfe and wants nothing and trusteth unto himselfe like Paul who was alive without the Law Now the intire hearer feares himselfe and doubts the deceit of his owne heart Answ 3 Thirdly the hypocrite is an unconstant man Omnium horarum homo Iames 1.8 But the righteous is constant or if by chance he be drawne unwillingly from his right course like the Adamant hee never rests untill hee come unto the North. Answ 4 Fourthly the hypocrite onely purgeth the out-side of the Platter Matth. 23.15 but the righteous man taketh his heart to taske and labours to cleanse that Ierem. 4.14 And therefore if wee desire to know whether we are formall or faithfull hearers let us examine I. Whether wee see more faults in others or in our selves II. Whether wee are full and abounding with all things or whether we be poore naked or miserable III. Whether we bee constant or unconstant in the practise of Religion IV. Whether we are carefull only to keep the outward man unblameable or the inward also Verse 8 VERS 8. But other seed fell into good ground and brought forth fruit some an hundred fold and some sixtie fold and some thirty fold Carthusian s pag. 118. saith that they are virgins who bring forth an hundred fold widdowes who bring forth sixtie fold and married people who bring forth thirty fold But hee confesseth that this is not generally true of persons but rather of the states of virginity widdow-hood and matrimony and therefore I will not meddle with his exposition especially because it is altogether unwarranted by Scripture and onely the fruit of a humane braine yea because if the Scripture doe compare one estate with another it is not in regard of the estate simply but of the times and seasons But principally I passe by the refutation of this exposition because it is fully answered by Masculus s fol. 363. b. initio c. And by Amesius Bellarm. enerv tom 2. pag. 161. Whether shal al the Saints have a like measure Quest and degree of glory in the kingdome of heaven or an unequall according to the measure of their fruits All shall not have an equall measure Answ and degree of glory and that first because God will crowne his owne workes and gifts in his children and that as they are in all but they are unequally in all as appeares by these places Matth. 5.18 and this verse and 25.4 Secondly the Scripture teacheth us that those who instruct others shall excell others in glory Daniel 12.3 And therefore all shall not bee glorious in one and the same measure Thirdly it is said that the Apostles shal have a singular degree of glory Matth. 19.28 And therefore some shall excell others in glory Fourthly in hell there are divers degrees of punishment Matthew 11.22 according to the quality of sinnes And therefore in heaven shall be divers degrees of glory according to the degree and measure of grace Fifthly it is said Revelat. 14.13 Blessed are the dead which die in the Lord for they rest from their labours and their workes follow them Now why doe their workes follow them Because they shall be judged and rewarded although not for their workes yet according to their workes Roman 2.2.6 And therefore as there are degrees of grace and divers measures of obedience so shall there be degrees of glory Sixthly in the world to come we shall be like unto the Angels Matth. 22.30 But there are degrees of Angels as shall be else where shewed Therefore also degrees of glory in the Saints Seventhly St. Paul testifieth his assurance of a peculiar Crowne which he knowes is laid up for him in Heaven 1 Thessal 2.18 By which is implyed that one degree of glory doth not abide all Eightly these and the like places teach and confirme this truth that there are degrees of glory in Heaven Matth. 20.27 and 1 Corinth 15.14 and 2 Corinth 9.6 c. Ninthly these degrees of glory shal be given not for our merits or the dignity of our persons or the worthinesse of our workes but of grace according to our duties obedience and sufferings which God will graciously reward Tenthly the glory of all the Saints in heaven shall be perfect in its degree for every vessel shall be filled to the brimme although some containe more then others There shal be no lacke of glory to any of the Saints but the glory of all shall be full according to their capacity yea all shall be perfectly contented with their portion and measure Vers 11 VERS 11. He answered and said unto them Because it is given unto you to know the mysteries of the kingdome of Heaven but to them it is not given Sect. 1 § 1. To you it is given but not unto them Observ Our Saviour in these words doth teach us that he doth not reveale himselfe equally and alike unto all and the truth hereof appeares First from these places Iohn 14.19 c. Acts 10.41 Matth. 10.5 Luke 2.10 Matth. 17.1 and 26 37. Mark 13.3 Secondly from the divers ends and scopes which Christ hath in revealing of himselfe For I. His most generall scope is that the world might be left without excuse and that God might be justified in all his judgements Rom. 3.4 And hence a command is given to preach to all nations Matth. 28.19 yea to every creature Mark 16.15 And this command is obeyed Rom. 10.18 II. His more particular scope was to call the elect unto grace and salvation Iohn 17.6 Acts 2.47 and 13.48 Ephes 1.18 III. His most speciall scope was to fit and prepare for some private and particular work Thus more especially hee reveales himselfe to his Apostles in regard of that singular worke which hee cals them unto Sect. 2 § 2. To know the mysteries of the Kingdome of Heaven
sinne Answ 3 Thirdly an idle and lazy sluggishnesse hinders this call Agrippa was almost perswaded to become a Christian Acts 26.28 but not all together Vult et non vult piger the sluggard being called and awakened answereth to rise but deferres and procrastinates it crying Yet a little sleepe a little slumber a little folding of the hands to sleepe And therefore if wee desire this effectuall vocation let us I. Learne to deny our selves and to renounce all selfe-confidence and high conceits of our owne deserts and goodnesse And II. Let us learne to hate all Sinne and that with a perfect hatred And III. To cast off all sluggishnesse and avoide all idle endeavours and Soule-killing delayes and with speed alacrity and diligence undertake the labour of the Lord and the worke of our salvation unto which wee are called Object Some object these words against the wise and divine Providence of God He hath rejected more then he hath elected because many are called and but fewe are chosen Now this stands not with the providence of an all-wise Creator Answ 1 First it is not against the most wise providence of God that there is a greater number of wicked then godly because he maketh no man evill but whatsoever he made was very good and he onely suffereth the evill to be Answ 2 Secondly it is true that God hath rejected more then he hath elected but he did it not without good cause For I. Hereby he would shew that those who are chosen are chosen of meere grace and not for any merit or worthinesse of their owne And II. Hereby he would stirre up us to give grea-thankes unto him for so great a benefit in choosing us so few out of so great a multitude of men unto eternall life Sect 9 § 9. And few are chosen Quest 1 It is questioned by some whether there be a generall election or not that is whether all be elected unto life or not Answ Wee answer no and the trueth of our negation appeares thus First God hath mercy of whom he will have mercy and whom he will he hardens and therefore all are not elected Secondly our Saviour here saith Many are called but few are elected Thirdly few enter into the straite gate Mat. 7.13 14. But all that are elected unto life enter therein 2. Timoth. 2.19 And therefore all are not elected Rom. 8.30 Fourthly the Apostle saith plainly The election obteyned mercy and the rest were hardned Fifthly the goates shall goe into everlasting fire which was prepared for them from the beginning Matth. 25. And therefore all were not at the beginning elected Sixthly universall election is overthrowne by these Scriptures Iohn 13.18 and. 15.19 1. Corinth 1.26 and. 2. Timoth. 2.20 Iohn 17.9 Rom. 8.29 Seâ—venthly Election is out of a heape or masse or multitude to segregate or choose some things or some persons and therefore all are not elected Deuter. 7.7 Iohn 15.19 and. 1. Corinth 4.7 Some demand againe why there are but few Quest 2 elected and why God rejected so great a multitude of men that is predestinated more to death then to life For if the principall finall cause was his glory which is illustrated both in the manifestation of his wrath and power against sinne and in the demonstration of his riches grace and goodnesse towards the vessels of mercy could not this cause have place in the reprobation of a few as well as of many First who art thou O man that reasonest against Answ 1 God who hath knowne his minde or was his Counseller who is wiser then God who Rom. 9.23 and. 11.34 Secondly we deny that God should have Answ 2 bene as much glorified or his glory as much manifested by the reprobation of a few as it is by many for nothing could bee done more wisely or better then God hath done it And with this answer every godly man should rest satisfied VERS 18. Vers 18 Behold wee goe up to Ierusalem and the Sonne of man shall bee betrayed unto the chiefe Priests and unto the Scribes and they shall condemne him to death Why was it necessary that CHRIST should be Condemned and suffer and dye Quest First because it so pleased God Answ 1 Secondly because so he wrought and purchased Answ 2 our Redemption For it was necessary that hee should satisfie the divine Justice for our sinnes Thirdly because God so loved the World Answ 3 that he gave his Sonne unto death for the Redemption and Salvation thereof Iohn 3.6 VERS 22 23. Vers 22 23. But JESVS answered and said Yee know not what yee aske Are yee able to drinke of the Cup that I shall drinke of and to be Baptized with the baptisme that I am baptized with They say unto him Wee are able And hee saith unto them yee shall drinke indeed of my Cup and be baptized with the Baptisme that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall bee given to them for whom it is prepared of my Father § 1. Yee know not what yee aske Sect. 1 Wherein did the Sons of Zebedee erre in their requests that our Saviour here blames them Their petition and request was faulty and inordinate in three regards to wit Answ First because they desired the crowne before victory And Secondly because they desired and dreamt of a carnall Propinquity and nearenesse unto CHRIST And Thirdly because out of a certaine Presumption and pride they seeme to have made this request desiring the chiefest place and glory yea that they might be preferred before all the other Apostles Carthus § pag. 164. b. Sect. 2 § 2. But to sit on my right hand and on my left is not mine to give Object The Arrians objected this place against the Deitie and power of CHRIST thus The Mother of Zebedees children desiring that one of her Sonnes might sit at Christs right hand and the other at the left in the Kingdome of him hee answers To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Therefore CHRIST is not omnipotent or of absolute power and consequently is not God Answ 1 First the mother of Zebedees Children desired these things out of a humane affection acknowledging CHRIST onely to be a man and his Kingdome some Kingdome of this world Now our Saviour answers in her sence that as he is man it is not his to give so before when the young man called him good he answered there is none good but one that is God because the young man did onely attribute unto him a humane goodnesse Answ 2 Secondly this was spoken by Christ not onely in regard of his humane nature but also yea rather in respect of the present Ministery for which he was sent into the world and therefore Christ denies that it was his worke to assigne to the Elect divers degrees of
aufertur That forbearance is no payment but although the Lord spare long yet he will not spare alwayes but punish at the last The longer the blow is a comming the deeper and deadlier it wounds and the longer God spares the stronger are his stroakes for his Mill workes but slowly but when it grinds it grinds men to powder Answ 7 Seventhly Philautia selfe-love humane confidence and pride of heart causeth security for when men are proud or selfe-conceited or lovers of themselves they then quickly grow secure trusting to broken Reeds and Egyptian staves which will faile them at the last The remedy against this is to deny our selves and renounce all confidence in our selves and to flee onely to the merits and mercies of CHRIST Answ 8 Eighthly the custome of sinning is another cause of security For I. Custome takes away the sense of sinne making it habituall and naturall unto us And II. Custome is corroborated with the shame of mutation and alteration For men are ashamed to be Changlings and to turne from their former wayes thereby acknowledging their former errours and say to themselves Sciens vidensque pereo Although I see my sinne and foresee my ruine yet I will perish rather then now forsake that which J have so long followed The Remedy against this is to labour against the customary practise of sinne and to learne to be truly sensible of sinne and to remember that it is not evill but good not miserable but happy not disgracefull but praise-worthy to turne from evill unto good from the Devill unto God from sinne unto grace from errour unto truth from the wrong way to the right and from the way that leads unto perdition to the way that leads to life and salvation Answ 9 Ninthly the care of the world and abundance of worldly imployments makes men carnally secure for the love and care thereof doth so take up and possesse the whole man that there is no time to care or labour for either grace or glory The Remedy against this is not to love the World 1. Iohn 2.15 nor to labour for the World 1. Timoth. 6.9 but to seeke first the Kingdome of Heaven and the righteousnesse thereof and then not feare but God will afford unto us those temporall things which are needfull for us Mat. 6.33 Tenthly false Teachers are causes of security for Answ 11 when those who are to deliver the Lords message speake lyes and those who are commanded to stretch forth their voyces like Trumpets and reprove the iniquity of their people shall sow Cushions under their elbowes and cry peace peace unto them no wonder if that people be lulled asleepe in a carnall security The Remedy against this is to pray unto God for faithfull Pastors and to endure those patiently who reprove our sinnes and labour to rowse us from the bed of security and if we have those who speake peace unto us not to take it upon trust or their bare words but diligently examine our selves by the word of God and see whether the Lord speake peace unto our consciences or whether we be of that number unto whom the Prophet from the Lord saith There is no peace Esa 41. § 2. So shall the comming of the Sonne of Sect. 2 man be How manifold is the comming of Christ Quest First some say that there is a double comming Answ 1 of his to wit I. By-past which Comming the Jewes understood not And II. To come which Comming we expect and looke for August super 9 Psalm Now the difference betweene these is this the first Comming was in the flesh the second is unto Judgement the first was for the manifestation of the truth and for freeing us from sinne and for the drawing of of us unto God but the second shall be for the judging of all men Thom. Aq. 3. part qu. 1. art 6. ad 3. qu. 36. art 1. qu. 40. art 1. et Chrysost super illud Iohannis Non misit Deus silium suum ut judicet Secondly others Gerson vero part 2. Serm. de Answ Verb. Dom. Matth. 11.28 Venite ad me omnes c. et Pelbart Lib. 3. Rosarii Theo. say that there is a fourefold comming of CHRIST namely I. His comming in the flesh Hence it is said John 1. The word was made flesh and he came unto his owne and his owne received him not II. His comming into the mind and of this he speakes Iohn 14. If any man love me we will come unto him that is not onely God the Father and God the holy Ghost but also God the Sonne III. His comming unto the death of man as Mark. 13. Watch and be prepared for yee know not the houre when the Sonne of man will come namely to call you unto death IV. His comming unto the finall judgement and of this he speakes Luke 21. Then shall ye see the Sonne of man comming in his glory Now this last Advent is a happy comming unto the good and godly for then shal they be made partakers of everlasting happinesse but a miserable and most unhappy comming to the wicked and ungodly for then shall they be condemned and bound over unto eternall torments for ever and ever Mat. 25.41 VERS 42. Watch therefore for ye know not what houre your Lord doth come Vers 42 Our Saviour by an unanimous consent of all Interpreters speaketh here of the day of Judgement but because there is a particular Judgement of every particular person at the day of death and a generall judgement of all men and women in generall at the last day therefore some apply this that neither unfitly nor unprofitably unto the houre of death and some unto the day of Judgement of the last more amply by and by and of the first briefly from this verse Christ giues us here to understand that we are altogether uncertaine of the day and houre when he will come to call us either to death or judgement and therefore because we are sure that he will come but unsure when we must watch and prepare our selves against his comming to call us unto death Observ In a word we must daily expect death and duly prepare to eâ—tertaine and welcome it when it comes because we are altogether ignorant when the Lord by death will call us unto judgement Quest 1 Why hath the Lord hid the day of death from us and ordained that it should be unknowne and uncertaine unto us Answ 1 First God hath decreed that the houre of death should be uncertaine unto us for this end that we might live the more holily and purely For it is a great folly for a man to live in that estate or manner that he would not dye in that is to live in sinne when he would not dye in sinne seeing that death may come unto him every moment And therefore in regard of this great uncertainty of the time of our dissolution there is great reason that our lives should be holy and pure as we desire our
labouring that the long suffering of God may lead us to repentance for otherwise with the fruitlesse Fig-tree we shall be cut downe Luke 13.9 and with the unprofitable thornes and thistles we shall be cast into the fire Hebr. 6.8 And therefore we ought seriously to ruminate and remember these few things to wit I. How long God hath spared us and with-held his just judgements from us II. How often and how long we have provoked the Lord unto anger by our sinnes III. How small time for any thing we know remaines behind to glorifie our God in and to worke out our owne salvation and to repent us of our sinnes IV. How suddainly the Lord comes viz. like a thiefe in the night when we expect him not V. Why he will come when he comes namely to take account of us and to punish us with everlasting fire if he find us in our sinnes VI. We should seriously consider how long we intend to continue and proceed on in our sinnes and when we meane to loath and leave them whether we resolve to live in sinne and dye in iniquity or not Or whether we thinke it probable that although we spend our lives in disobedience and rebellion against God yet he will accept of us at our death § 2. The Lord of those servants commeth Sect. 2 Who is this Lord Quest 1 God or rather JESUS CHRIST For First this Lord punisheth with perpetuall pains Answ verse 20. And Secondly is called the Sonne of man verse 31. Who although he deferre his comming a long time yet he comes at last to teach us That although the Lord seems to procrastinate his coming yet he will certainly come Observ Read Gen. 15.14 Nahum 1.2 Psa 50.21 Deut. 32.37 Psa 7.12 and 78.66 Esa 30.18 c. Ierem. 51.56 Now the reasons hereof are these two viz. First because the Lord doth not spare for ever but onely for a time And Secondly because he should not be just if he did not punish rebels at the last Psal 12.5 Quest 2 Whom or what will God judge at the last Answ 1 First every Nation Matth. 25.32 that is both those who are under the Law and those who are without Law Rom. 2.15 And Answ 2 Secondly every man that is both high and low rich and poore Master and Servant Parents and Children Read Revelat. 6.15 and 19.18 and 20.13 15. and 7.3 c. and 17.14 and 19.9 and 21.27 And Answ 3 Thirdly all sinnes whether publike or private great or small externall or internall for both God and Sathan and the conscience of wicked men will accuse them therefore nothing shal escape either unseen or uncensured or unpunished Rev. 20.12 Sect. 3 § 3. And reckoneth with them Quest 1 When will this reckoning be Answ God threatens all sorts of sinnes with all sorts of punishments but principally with eternall and this place seemes to speake of the finall judgment because eternall rewards are promised verse â—1 23 30. Quidam de longanimitate Dei at mihi videtur Resurrectio quoque significari Chrysost s Quest 2 What must we give account of at the last day Answ 1 First of our selves Rom. 14.12 that is of those things which we have done in this life 2 Cor. 5.10 Answ 2 Secondly of those gifts and graces which were given unto us and this the Text speakes of for he reckoneth with them about the Talents which were betrusted unto them For the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is also to be read Matth. 18.23 24. where and every where it signifies to render an account or to make up a reckoning Computare How manifold is the spirituall account or reckoning Twofold namely either First of men amongst themselves and this is twofold to wit either I. When a man reckons with his neighbour whom he hath offended and this is called satisfaction II. When a man reckons with himselfe and this is threefold viz. First when a man computes and counts his afflictions as Rom. 8.18 and 2. Cor. 4.17 And Secondly when a man computes and counts his pleasures as Philip. 3.8 c. And Thirdly when a man computes and counts his perseverance in labour Mat. 18.23 But this present portion of Scripture speakes of none of these therefore I passe them Secondly of men with God and this is twofold namely either I. When men give account unto God for others that is those who are under their charge as Acts 20.28 and Hebr. 13.17 Or II. When we give account unto God for themselves and those graces and gifts which the Lord hath bestowed upon them as Rom. 14.12 and 2. Cor. 5.10 And of this the Text speakes Whence we may learne Observ That the time will come when we shall give an account unto God both of our workes and gifts Luke 16.2 For the better confirming of this mark these three things to wit First that all things we have are given us by God and therefore he may call for them and call us to account for them when he pleaseth Iob 21. Secondly those things which we have are not given but onely lent unto us by God and therefore he may justly call us to account for the use of them Levit. 19.9 Thirdly God hath lent us those things we have not to lye idle by us but to improve and augment 1 Cor. 12.7 All gifts and graces are given to profit withall that is I. Spirituall graces are given for augmentation and increase 1 Peter 2.2 II. Other gifts good things are given for the helpe of Spirituall graces that is either First Vt adjumenta as helpes and thus wisdome and memory are given for the greater increase and furtherance of piety and Religion and externall good things are given for the better quieting of the mind shewing forth of the works of charity Secondly Vt solamina they are given as comforts that the mind being employed intently in the service of the Lord it may be refreshed and the spirits supported by a moderate use of the refreshments afforded Who are here to be taxed Quest 4 Those who thinke themselves full and whole Answ and absolute possessers of those things which they injoy whereas they are but onely Stewards and dispensers and betrusted with them by God for some end or use For what end or use doth God give Riches and temporall things unto men Quest 5 First for his owne glory for he hath made all Answ 1 things and he doth all things for his glory and so should we doe 1. Cor. 10.31 Colos 3.17 wherefore we must examine our selves how we glorifie our God by those things which we injoy Secondly for their good that they may be the Answ 2 more carefull to increase in holinesse and in all vertuous qualities Thirdly for the example of their brethren that by Answ 3 their good and religious use of riches others may be incouraged to doe good in the like kind and to communicate to the necessities of the Saints Fourthly for the
It may here bee asked Is any faith beleefe or credit to be given to dreames Quest Answ 1 I answer first sometimes dreames are messengers from God according to his promise your young men shall dreame dreames k Ioel 2 2◠Act. 2.17 and wee have many instances of such dreames as for example Ioseph Gen. 37. Pharaohs baker Gen. 40. Pharaoh himselfe Gen. 41. and Ioseph in this verse Answ 2 Now these dreames are to be beleeved Secondly dreames in times past were more ordinary l 1. Sam. 28.6.15 but the light of the Gospel hath now dispersed and expelled them signes belonging to unbeleevers Thirdly Dreames now are alwaies doubtfull Answ 3 and therefore not lightly to be credited nor taken notice of for the confirmation of this answer observe some make a sixefold originall of dreames l thus every dreame is either first Naturall or secondly Spirituall m Creg Moral 8. s Iob. 7. or thirdly Diabolicall Naturall dreames either proceede from causes Internall to wit either From the temper or temperature of the body as fulnesse emptinesse or some change wrought in the humors of the body by sicknesse This the first cause Or From abundance or diversity of thoughts n Eccles 5.2 as when our friend is absent wee dreame that hee is dead or returned or the like This is the second cause Externall proceeding from abundance of imployments This is the third cause Spirituall dreames are divine admonitions and are of two sorts either Simply divine as this Dreame of Iosephs which was a divine admonition meerely from the Lord. This is the fourth cause Or Mixtly divine that is when our dreames are spirituall but mixed with some thoughts of our owne o Iob. 7.14 This is the fift cause There are diabolicall wicked and uncleane thoughts or such dreames arising from such thoughts And this is the sixt and last cause of Dreames Answ 4 I answer further Dreames have their significations either first as signes or secondly as causes Dreames have their significations as Signes and that either first of things present as dreaming of meat or drinke argues hunger or thirst c. Or secondly of things to come this is called a prediction and is threefold either First Naturall and divine as Galen tells of one Crus lapideum balneo lotus c who dreamed that bathing himselfe his legges and thighes were metamorphosed from flesh to flint Or secondly Diabolicall and wicked the devill sometimes forewarning of things to come to gain credit and beleefe with men Or thirdly Divine and these are to bee observed and marked and of this kinde was Iosephs dreames p Matth. ◠13. and the dreame which was dreamed by the wise men Matth. 2.12 Againe dreames have their significations as causes and that either By illusion of Sathan Or By revelation from God and that either Commanding as in this verse and Matt. 2.19.22 Or Forbidding as Gen. 31.24 Answ 5 And in all these three we must carefully take heede of the illusions of Sathan who can doe all these Deut. 13.1 c. Lastly all dreames do either First promise something Or Secondly terrifie and affright us Or Thirdly declare or shew something unto us Fourthly or admonish and advise us and these are not altogether to be sleighted but to be weighed and pondered observing therein these conditions viz. First doe not wholly believe them but onely suspect that they may be true Secondly Procura ne cura if we can provide against what wee doubt and dreame of doe it but be not careful of the successe nor fearefull for any dreame Thirdly doe nothing upon a dreame either against thy generall calling as thou art a Christian or against that particular calling wherein God hath placed thee More plaine and particular signes of divine dreames wee shall consider of God willing in another place Sect. 3 § 3. For that which is conceived in her is of the holy Ghost Exposition From the words it evidently appeares that Christ is the true Sonne of God or the onely begotten Son of the true God Not First onely man by nature and Quasi Deus as it were a God by grace as the Arrians Nestorians and divers others would have it Nor Secondly onely God and made Quasi homo as it were a man as the Maniches Marcionites and divers others falsly imagine Nor Thirdly true God and true man but having the humanity created of nothing as the Valentinians and Wittcham hold that Christ tooke not flesh of the Virgin Mary and Servetus that the body of Christ was compacted of three uncreated Elements Beza epist 8. confess Gal. art 14 But Fourthly that in Christ are two natures united by a hypostaticall conjunction being Man of the flesh of his Mother without a Father and God of God his Father without a Mother Now hence divers Quares may be made of which briefly First why was it necessary that Christ should Quest 1 be God Answ 1 I. Because man alone could not doe that which was requisite for our Redemtion viz. First satisfie Gods justice And secondly overcome and conquer death And II. Because neither could an Angell save us or performe that which was to bee done before we could be ransomed that is First an Angell could not dye Nor secondly overcome temptation for us Nor thirdly make us the children of God Quest 2 Secondly Why was it necessary that Christ should be man Answ 1 I. That he might dye for God cannot it being contrary to the nature of an immortall God and without death there can bee no Redemption And Answ 2 II. That he might merit which God cannot doe neither because to merit is to procure unto ones selfe that which otherwise they have not nor is due unto them Thom. wherefore God cannot merit Answ 3 III. That he might apply his merit unto us and therefore it was convenient that hee should be like unto his brethren Quest 3 Thirdly why was it necessary that the Son the second person of the blessed Trinitie should be made Man Answ Because he being the Character and engraven Image of the Father Heb. 1.3 was most fit to restore and repaire againe the Image of God in us Quest 4 Fourthly why was Christ begotten of the holy Spirit Answ That hee might bee holy pure immaculate and a lambe without spot both in his generation and conception Quest 5 Fiftly why is the conception of Christ ascribed to God the holy Ghost alone seeing it is common to all the three persons in the blessed Trinitie Answ 1 I. This is not done to exclude the Father or the Son himselfe from this work but to signifie that it comes of the free gift and grace of God which commonly is tearmed by the holy Ghost that the manhood of Christ being but a creature should bee advanced to this dignitie and become a part of the Sonne of God Answ 2 II. The holy Ghost is the authour of this conception in a speciall manner for the Father and the Sonne
Rama is here to be taken for that Answ 5 Ramah which was in Benjamin and neere unto Bethlehem § 2. Rachel weeping 〈◊〉 her children Sect. 2 Who is meant here by Rachel Quest Or what was this Rachel I answer first Rachel was one beloved of God Answ 1 yet shee was afflicted teaching us that the best are subject to affliction Secondly but Rachel was now dead and therfore Answ 2 the Prophet uses a Prosopopeia See D. Mayer upon this verse Teaching us that in the study of divine things Observ there is a great use of figures and humane learning the Scriptures have figures yea fables as shall be else where shewed therefore there is need of humane literature for the true understanding thereof Arts are handmaids unto divinitiy he will scarce ever prove a good Theologue that is deprived of these attendants I. The knowledge of the originall tongues are needfull that so we may draw the water of truth from the very fountaines II. Philosophy expounds III. Logicke confirmes IV. Rhetorick perswades and therfore the best divines doe teach Rhetoricall places as Hyperius Erasmus Melancthon Perkins and divers others but of this more largely else where §. 1. VERS 19. Vers 19 And when Herod was dead behold an Angell of the Lord appeareth unto Ioseph Sect. 1 in Egypt in a dreame It may here be doubted Quest whether Herod died a naturall death or if he went out of the world after so many bloudy cruelties without some remarkeable judgement It should seeme hee did because the Scripture makes no mention of any thing but that onely he died neither expressing when nor how I answer first that he dyed about two yeares Answ 1 after Secondly as his life was short after this unheard Answ 2 of cruelty so it was miserable a Ioseph lib. 2. de Bell. Iud. cap. 22. as may appeare by this description of it Hee first was stricken with an extreame burning heat within which so fast consumed his meat that hee had continually a most greedy desire to feed but could never be satisfied his intrails rotted in his body he was tormented with most cruell pangs in his genitals and his feet were greatly swolne To all this was added a putrifying of his privy parts crauling with wormes and a most horrible stinch proceeded from him in which miserable lothsome case hee continued some weekes and then dyed Sect. 2 § 2. This verse may bee allegorized thus Herod is sin and as long as he lives and raignes Christ doth absent himselfe and will not come unto his people Herod must dye before Christ will returne sinne must bee mortyfied before Christ will come unto the soule whence it may be questioned Quest Why is there no participation of Christ before mortification I answer first because the Holy Spirit will not come into a polluted vessell God and Mammon Answ 1 cannot dwell together b Matth. 6.24 one Temple cannot hold the Arke and Dagon 1 Sam. Non bene conveniunt nec in una sede morantur sin and grace Satan and Christ will never bee immates or cohabitants in one and the same heart at one and the same time and therefore sinne must bee expulsed before Christ wil be entertained Answ 2 Secondly to dye and to live are contraries as the Apostle St Paul saith how can hee that is dead in sin live therein c Rom. 6.2 A man cannot be alive and dead at one instant in one sense and therefore we cannot pertake the spirituall life of grace and Christ untill sinne dye d 1 Cor. 15 Christ will rather continue an exul in Egypt then come into Israel so long as this Herod sin is alive and therfore if we desire the fruition and possession of Christ in the soule wee must labour to fight against e 1 Pet. 2.11 to mortifie f Col. 3.5 all carnal affections in us putting off this old garment of sinne and casting it from us that so wee may bee clothed with that new man Christ Jesus g Rom. 13 12.13.14 Vers 20 §. 1. VERS 20. Saying arise and take the babe Sect. 1 and his mother and goe into the land of Israel for they are dead which sought the babes life Quest It may bee demanded What was the end of Christs flying into Egypt and returning from thence Answ 1 I answer first this was done that in the beginning of Christs nonage he might show that hee was borne to undergoe many temporall miseries Secondly that in regard of that estate of humanity Answ 2 which he had undertaken he might as a man have a care of his life in foreseeing and preventing all dangers that may ensue Thirdly this was done that Christ hereby Answ 3 might shew that it was he alone that was appointed by God to bring us out of spirituall Egypt into the promised land of eternall rest Sect. 2 § 2. And goe into the land of Jsrael Quest It may be asked why must Ioseph returne with Christ into Israel Answ 1 I answer first that he might be educated and brought up amongst his owne people Observa where was the law of God and the true Church of God teaching us that parents should be very carefull of the pious education of their children that they may have both good instruction and discipline and also good example Now there is a three-fold good education the I. Learned this is good for those that are able to allow unto their children some learning that they may be the more capable of religion The II. Is sober to teach them humanity and humilitie towards all and sobriety and temperance in themselves The III. Pious and holy and this is required as well as the former of all parents to endeavour by Catechising instructing and godly example to educate their children in the feare and nurture of the Lord. Secondly this was done also that it might be Answ 2 knowne that Christ was an Israelite least otherwise hee should have beene called an Egyptian Thirdly this was done for Iosephs and Maries Answ 3 sake that they might be no longer afflicted then was necessary God not suffering his to bee afflicted save onely for a moment § 3. Because they are dead who sought the babes life Sect. 3 Here it may bee demanded who were they Quest 1 that sought the childs life and now are dead First Hierome thinkes it was the Pharisees Answ 1 and Sanhedrin a Hiero. 1. and he is moved to this opinion for these reasons I. Because it is spoken in the plurall number mortui not mortuus they are dead not he is dead II. Because they were troubled as well as Herod vers 3. and as Hierome thinkes consulted also with Herod against Christ III. Because they were slaine by Herod as we shewed before vers 3. Some b Gualt ◠deny S. Hieromes second reason affirming that the Parisees did neither lye in wait for the life of Christ nor consult to kill him Secondly this is certaine
taken up by Sathan thinke not of the power of the devill but of the patience of Christ for in him is no weakenesse but patience and in the devill no power but pride who thought that he did this by his owne power because Christ did not resist him at all herein Sect. 2 § 2. Into the holy Citie What Citie was Quest 1 this Jerusalem Luke 4.9 Answ Why did not the Divell rather take him up Quest 2 into some high Cliffe or Rocke in the Defart Answ Because he despaired to prevaile against him or overcome him in a solitarie place and therefore now he will tempt him unto vaine-glory which men are more apt unto Quest 8 Was this Citie holy Answ I answer it was called the holy Citie but it was nothing lesse for it was at this time a most corrupt place Teaching us that the Church although she want not her spots Observ yet is called holy Why is the Church called holy when shee is Quest 4 polluted and stained First because shee is consecrated to holy uses Answ 1 the name of God is called upon there the Oracles of God are taught there d Rom. 3.2 and religion is professed there wherefore she is called holy e Dan. 9.24 Secondly because she ought to bee such the Answ 2 members of the Church should be holy as their Father is holy 1 Pet. 1.15 Thirdly because God accepts of our weake Answ 3 and imperfect obedience if so be it be sincere as though it were holy not imputing our sinnes and infirmities unto us VERS 6. And sayth unto him Vers 6 If thou bee the Sonne of God cast thy selfe downe for it is written he shall give his Angels charge concerning thee and in their hands they shall beare thee up lest at any time thou dash thy foot against a stone § 1. If thou bee the Sonne of God Before verse 2. the Divell seemes to doubt whether Sect. 1 Christ were God or not and therefore that he may be the better resolved hee tempts Christ to turne stones into bread Now he tempts Christ to demonstrate unto others his Deitie by casting himselfe downe headlong as if hee would say I see thou art secure and safe and canst not be harmed because the Angels have the charge of thee to keepe thee but the inhabitants of Ierusalem know it not and therefore cast thy selfe headlong and wee will all without any further question beleeve that thou art the Sonne of God Where wee see before he tempted him unto Diffidencie and distrust and would have had Christ to make triall whether he were the Sonne of God or not now hee tempts him to Confidence and assurance the opposite of diffidence that because he is certainly the Sonne of God hee may therefore safely throw himselfe from the pinnacle for he cannot be endangered thereby Why doth Sathan allure us unto contraries Quest from diffidencie unto an unwarrantable confidence First not because hee is opposite unto himselfe Answ 1 but because hee endeavours one and the same thing by contrary meanes his craft more clearly shining forth hereby Secondly because vice is not onely opposite Answ 2 unto vertue but also unto the contrary vice Thirdly because often our mindes change which being observed by Sathan hee changeth Answ 3 his bait For first sometimes we delight in the vanities of youth and sometimes in the impieties of old age Secondly sometimes wee care not for our sinnes that is feare them not sometimes we are driven to despaire with the sight of them Thirdly sometimes wee neglect pietie and are carelesse of the practise of it sometimes we are puft up and grow proud of our performances Thus as Polypus for his owne advantage can take upon him the colour of a fish or of a rocke so this enemy of mankinde Polypus and Protens like can change himselfe into every shape and sute himselfe unto every disposition Sect. 2 § 2. For it is written The Papists object this place for the proofe of the necessity of humane traditions Object Heretikes and the Divell pretend Scripture for their errours and therefore we must not adhere onely unto the Scriptures but besides them we must have the traditions of the Church Answ We admit the antecedent but deny the consequent for when Sathan abuses Scripture that he may the better prevail against Christ our Saviour doth not forsake the word and flye unto Traditions but still useth this weapon untill hee have conquered his enemy the divell The divell objecting here it is written c. Christ doth not answer him Traditum est but Scriptum est it is written and not delivered by tradition And therefore by our Saviours example we are not to leave the Scriptures but cleave the more close unto them because the divell and wicked men abuse them It is written The Divell useth no Scripture Observ 1 that wee finde before this but now when hee findes himselfe wounded and driven backe with this weapon he labours to wrest it to his wicked purpose Teaching us that it is a divellish thing to defend sin by Scripture For First the divell doth not apply himself to the sense of that Scripture which he alleadgeth but wickedly wrests the words to his owne purpose Secondly he repaires not unto the Scripture untill he be so straightned that he knowes not how otherwise to unwind himselfe Thus oftentimes doe wicked men pervert the sense of the scripture when otherwise they cannot maintain their practises Thirdly to patronise and defend sinne by the word of God is to make God a patron and defender of sinne which is a monstrous impiety Quest 1 How can sinne be defended by the Scripture seeing it is a continued doctrine according to holinesse Answ It is easie to bee done by abusing wresting and corrupting of it as the Spider can draw and sucke poyson from the most sweet and Observ 2 wholesome Flowers Teaching us that satanicall men from the sacred fountaines of Scriptures can find out and invent arguments against religion because although they be the foundation of truth yet these men build straw and stubble upon them Wee are saved by grace said the blessed Apostle a Ephes 2.9 therefore we may sinne that grace may abound say these wicked ones b Rom. 6.1 2. Ex veris nil nisi verum from true propositions Quest 2 nothing can follow but a true conclusion how then can wicked men from this fountaine of truth draw arguments for the maintenance of errours Answ This may bee done three manner of wayes First falsò citando by corrupting and false citing of them and this is done one of these two waies either first Addendo by adding to the word of God as Evah said fortée lest perhaps ye die whereas God had said Morte morieris positively thou shalt die the death Thus the Pharisees adde unto the word of God the law saith thou shalt love thy neighbour therefore say they thou shalt hate thy enemy Or Secondly this is done Omittendo
therefore if they be extended no furthe rthen the letter of them they are not solidly expounded as for example Wee pray Give us this day our daily bread shall wee not therefore pray for health apparell life preservation and prosperity all which are included in this word Bread Answ 2 Secondly the Law of God is Spirituall and therefore it is not onely literally to bee interpreted Rom. 7.14 Thirdly God is to be worshipped in Spirit Answ 3 and therefore the Law which prescribes the manner of his worship must not onely be literally expounded John 4.24 Prov. 23.26 and therefore the excuses of some will never availe them who tell us first that blasphemy is no perjurie and therefore why may they not sweare secondly swearing by the creatures doth not prophane the name of God and therefore thereby that Commandement is not violated thirdly fornication is not adulterie and therefore the law is not transgressed and the like These must remember first how pure God the Law-giver is yea Puritie it selfe so glorious that the heavens are impure in his sight Secondly the Law is an exemplar of God and therefore is holy and pure Psal 19.7.8 Againe there are others worse than these and that is those who distinguish the words of the precept for the former granted onely the words and literall sense the latter will not allow of all the words according to the letter as for example some can distinguish lying into first a pernicious lye and secondly a manifest and apparent lye and these they condemne but if 1. it be an officious lye whereby some profit or benefit may accrew either to themselves or others or 2. if it bee a palliated lye then as lawfull we defend it But non distinguendum ubi lex non distinguit wee are no other than Lawyers who can onely expound the ancient and fundamentall lawes but not make new lawes neither by false glosses pervert the law or divert it from the true sence thereof we must not distinguish where the Law doth not lest the Lord will not accept of our distinction and so by our quaint sophistry wee onely cozen and deceive our selves How manifold is Homicide or what is it Quest 4 which is here forbidden Homicide or Bloud-shed is three-fold Answ namely first Iustum just secondly Impium wicked thirdly Immune free from punishment or excuseable First there is a just and righteous murder which is either Necessarie se defendendo when a man in his owne defence killes another beeing not able to free himselfe out of the hands of his adversarie either by flight or by the ayd and assistance of others But here we must carefully observe that this is two-fold First sometimes a man slayes theeves and robbers and enemies who lye in wayt for his life because otherwise hee cannot escape from them this is lawfull if the cause be reall but some kill when they need not but might escape by flight or preserve their lives by the losse of their purse Secondly sometimes a man is layd in wayt for or assaulted by the Magistrate or the Kings Officers that they may apprehend him here it is not lawfull for us before God in the defence of our selves to shed their bloud and therefore wee must not thus defend our selves against Arrests Lawfull which is acted in a lawfull warre to wit either first in a defensive warre when wee are assaulted by some forraigne foe Or secondly in a warre undertaken for the recovery of a due true and necessarie right which hath unjustly been taken away Secondly there is a wicked murder which is either First of a mans selfe being done Violently and wilfully when a man layes violent hands upon himselfe Now this is altogether desperate and horrible Secondly of another whether done First rashly this the Lord himselfe condemnes for murder If a man smite his neighbour with any mortall or deadly weapons either oâ— Iron or stone or wood that he dye hee is a murderer and shall be put to death Numb 35.16 17.18 2ly of malice whether done by A mans selfe whether by lying in wait secretly for the destruction of his brother or by under-hand poysoning of him or by an open assault onset or force Read Exodus 21.14 Numb 35.20 Deut. 19.11 By another that either Imperando by commanding and thus David slue Vriah and Iezabell Naboth because they were slain through their commands Consulendo by counselling thus Herodias slue Iohn Baptist because he was beheaded through the counsell given by her to her daughter Mark 6.24 Conducendo by perswading provoking and hiring with a reward or price and thus the Scribes and Pharisees were guiltie of the bloud of Christ because they hired Iudas with money to betray him Matth. 26.15 Petendo by intreating and thus Herodias daughter was the killer of Iohn Baptist because Herod beheaded him at her request Mark 6 25. Consentiendo by consenting and thus Ahab was guiltie of Naboâ—hs bloud and Paul of Stephens Silendo by coÌ„cealing or not revealing the murder if this bee done Before the fact that is if a man knowes of a murder intended and conceale it it is murder jure divina by Gods law After the fact is done hee is condemned jure positivo by mans law and that justly because murder is not to be concealed neither is such counsell to be kept Thirdly there is an excusable homicide viz. casuall and contingent as when a man is imployed about some honest affaires and accidentally kills his brother this homicide is excused because the Lord delivered him into his hands Read Exod. 21.13 and Numb 35.22 Deut. 19.5 and 4.42 Vers 22 VERS 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say to his brother Racha shall bee in danger of the councell but whosoever shall say thou foole shall be in danger of hell fire Sect. 1 § 1. But I say unto you To whom doth Quest 1 Christ here oppose himselfe to the law of God or to the exposition of the Pharisees Answ 1 First the Papists say to the law of God that hee might make it more perfect Staplet Antidot And hence they deduce two conclusions the first is concerning Evangelicall Councels the second is of veniall sinnes whereof something hath been spoken already and more followes in this verse to be considered of Answ 2 Secondly Stapleton gives us these reasons or arguments for his opinion Arg. 1 First Christ is the true Law-giver in the New Testament and therefore hee doth here oppose the old Law Answ 1 First Calvin answers that Christ is not a new Law-giver which answer Stapleton derides not remembring that saying There is but one Law-giver who is able to save and to destroy d Iam. 4.12 Secondly Stapleton answers this reason himselfe Answ 2 or from him we may thus answer it It is the part of a Law-giver not onely to make new lawes but to interpret also those that
and unto thee thy brother never wronged thee so much as thou hast wronged him thou canst never be so readie to forgive thy brother as he is to forgive thee And therefore when thou callest to mind how unthankfully thy brother deales with thee reflect upon thy selfe and remember how ungratfully thou hast dealt with thy deare Saviour who tooke thy nature upon him submitting himselfe unto the forme of a servant yea even unto death that he might purchase life and immortality for thee Quest 2 What is required of him that doth wrong unto his neighbour Answ 1 First he must aggravate and not extenuate his fault he must not goe about to excuse it or lessen it but rather amplifie it that it may seeme worse in his eyes then in the sight of his brother Answ 2 Secondly he must labour to make ample satisfaction for the wrong done that is 1. If he have beene angry with his brother in his heart hee must be heartily sorry for it 2. If he have injured his brother by his words hee must with his mouth confesse and acknowledge it 3. If hee hath wronged his brother in his estate he must make restitution as Zacheus did § 4. Then come and offer thy gift We see here that as soone as we are reconciled Sect. 4 unto our brethren our Father is reconciled unto us Why is the Lord appeased towards us as soone as our brother is pacified Quest and satisfied First because herein wee obey God wee are obsequious unto his will when we seeke peace Answ 1 and sue for reconciliation at the hands of our brother whom wee have offended and therefore the Lord will be appeased towards us Secondly because he that submits himselfe to Answ 2 his brother craving pardon for offences done promising restitution of all wrongs and purposing to injure him no more either in heart or word or deed doth stoppe the mouth of his brother who formerly cried unto God for revenge of the wrong done and therefore his brother being satisfied his Father passeth it by and is reconciled VERS 25 26. Vers 25.26 Agree with thine adversary quickly whiles thou art in the way with him lest at any time the adversary deliver thee to the Iudge and the Iudge deliver thee to the Officer and thou be cast into prison verily I say unto thee thou shalt by no meanes come out thence till thou hast paid the uttermost farthing § 1. Agree with thine adversary Citò quickly Sect. 1 What is the scope and drift of our Saviour in Quest 1 this word Quickely First he hence would have us to observe the Answ 1 brevity and uncertainty of life Agree with him quickely because thou dost not know how quickly thou maist bee taken hence It is the Divells craft to make us blind insensible obdurate negligent and full of delaies in the worke of grace it is through the malice of our adversary that we put off our repentance crying we will repent us in our old age But our Saviour doth counsell advise us not to procrastinate our conversion and repentance because 1. many are dead before they bee sicke dying suddenly 2. many when they are sicke unto death are either so oppressed with bodily paine and anguish that they have no spare time seriously to call their sinnes to account or if they doe it is extorted from them through the paine of the body not the compunction of the soule 3. Because wicked men grow worse and worse and the more they are in yeares the more they are setled upon their lees Wherefore these things considered Christ exhorts us if we love our selves and soules to agree with our adversary quickly Secondly our Saviour hereby would teach us that reconciliation is not to be deferred or delay Answ 2 Agree with thine adversary quickly that is procraed stinate it not but be made friends out of hand and seek to be reconciled maturely betime remembring I. if thou deferre it then thou maist seeke it too late Yea II. the more quickly thou seekest reconciliation at thy brothers hands the more pleasing and acceptable thou art unto God for it argues that wee doe it willingly and readily without compulsion which the Lord loves Object Hee who hath injured his brother may object against this I have my whole life to turne me in and if I bee reconciled unto my neighbour whom I have offended before I die it is soone enough though it be many yeares hence and therefore there is no necessity of this hasty and quicke reconciliation Answ 1 First thou art not certaine whether thy life shall last untill to morrow or not and therefore agree quickly or thou maist deferre it too long Answ 2 Secondly the proposition is false that thou hast totum vitae spatium the whole time of thy life to be reconciled in for datur vita sola non tota thy life onely is given thee to be reconciled in but not thy whole life that is there is no reconciliation after this life and therefore either whilst thou livest or never thou must be atoned unto thy brother but thou canst not be reconciled unto him at any time when thou pleasest Wherfore our Saviour commands thee to agree quickly Answ 3 Thirdly thou must respect more then thy owne life to wit thy brothers Agree while thou art in the way with him that is while you are both alive for if he die before the breach be made up thou art in danger to be delivered up by the Judge unto the Officers and by them to be cast into prison Death makes a separation between thy brother and thee and therefore agree quickly because thou knowest not how quickly he may be taken away Quest 2 Who are faulty in this particular Answ 1 First those who unwillingly seeke reconciliation and though they have unjustly wronged their neighbours yet can hardly bee perswaded by their dearest and best friends to sue for pardon and peace at their hands whom they have offended Answ 2 Secondly they who never desire peace and unity but before Easter or when they are to come to the Table of the Lord. Answ 3 Thirdly they who will never seeke to be accorded unto their brethren untill they lie upon their death beds All these grossely and egregiously erre from this rule of Christ agree with thine adversary quickly Answ 4 Fourthly they who onely respect their owne lives not at all the life of their brethren I doe not altogether condemne the practise of those who when death is approaching unto them seek to be reconciled unto their brethren because it is better to doe it then than not at all but I doe not commend it for 1. it should be done quickly as aforesaid 2. before the death of thy brother lest hee should depart hence not being reconciled unto thee or having forgiven thee Quest 3 But the injurious person may here demand what danger is there or can there be unto me although he die before we are reconciled
together For First in the world my fault shall be hid the better if he be gone to whom the wrong was done Secondly if he were a holy and good man then I know hee would forgive me before he died for he durst not then harbour vengeance or malice in his heart Thirdly if he were a wicked and ungodly man then 1 hee dares not goe unto God to accuse me or 2. if he durst yet God would not heare him for he heares not sinners And therefore these things considered what hurt or danger can it be unto me though he die before our jarres be composed First what will it availe thee that the wrong Answ 1 done by thee unto thy brother should by his death be concealed from the world considering that both God the Devill and thy owne conscience sees knowes and remembers it Secondly if thy brother were a member of Answ 2 Christ then certainely he would forgive thee but it doth not hence follow that thy guilt is washed away or thy sinnes pardoned by God for before him thy sinne remaines unblotted out because thou didst not reconcile thy selfe unto thy brother before hee was taken hence by death Thirdly if thy neighbour against whom thou Answ 3 hast sinned were a wicked man then First hee dares goe unto God more impudently and cry out unto him for vengeance more enviously and with a greater and more perfect malice then a holy man would or durst Secondly and although if he be wicked God will not heare him when hee prayes for some blessing for himselfe yet he will heare him when he complaines upon thee For That were contrary to Gods justice not to heare the cry of him that is wronged This is according to Gods justice to heare the complaints of the oppressed and to revenge them § 2. While thou art in the way What is meant Sect. 2 by these words Quest 1 Some understand them Allegorically Answ Dum in via whilest thou art in the way that is in hà c vita whilest thou livest Thus Chrysostome oper imperf And all the Fathers What doth our Saviour imply in these words Quest 2 thus Allegorically understood First Christ hereby would teach us that this Answ 1 life is the way both of good and evill men of corne and chaffe of wheate and tares which God will not as yet separate Secondly our Saviour would teach us that Answ 2 this life is the way unto Judgement or that so long as we live here on earth we are but travellers unto the tribunall seate of God It is appointed unto all men once to die and after death comes judgement c Hebr. 9.27 where wee see life brings us to death and death unto Judgement Thirdly Christ would hereby teach us that Answ 3 the remembrance of the Judgement of God should detaine us from jarres and discord one with another The remembrance of the Reward will perswade us unto patience in wrongs Punishment will terrifie us from seeking revenge What will it helpe a man to revenge himselfe upon his brother and himselfe therefore to bee judged and condemned by God and therefore we must so meditate of the severitie and terrour of the last day that wee may avoid dissensions and embrace Christian charity Quest 3 From the second answer to the former question it may bee doubted why our judgement shall be no longer deferred then death Answ 1 First there is a double day of Judgement to wit first generall of all flesh this shall not bee untill the end of the world when all the elect shall be gathered together Secondly particular of every individuall and numericall man whether righteous or wicked and this shall bee at their death when the righteous shall goe unto rest and the wicked unto woe poore Lazarus as soone as he dieth is carried into Paradise but rich Dives into the painefull prison of eternall destruction d Luke 16.22.23 Secondly this life is the very last period of Answ 2 Gods long suffering and therefore the night of death being come God will deferre Judgement no longer Answ 3 Thirdly the justice of God cannot bee violated neither shall it ever be made voide Iustice and mercy hath kissed each other but not crossed thwarted or contradicted each other And therefore mercy at death gives way unto judgement For the understanding hereof observe That there are 2 parts of Gods mercy viz. First to pardon the penitent and those who are reconciled And here the suffering of Christ doth satisfie the mercy of God Secondly to expect those who are obstinate rebellious and disobedient that they laying hold upon mercy and turning unto God might be saved e 1 Tim. 2.9 and Pet. 3.9 And this part of Gods mercy shall bee satisfied at the last dreadfull day Rom. 2.4 and 2 Thes 1.8 Quest 4 What must we doe to bee made partakers of everlasting mercies as well after this life as in this life Answ Remember seriously and frequently these three things First that wee are strangers and pilgrimes in this life and altogether uncertaine how neare we approach unto the gates of death And though we see not our Judge yet hee standeth before the dore f Iam. 5.9 Secondly remember our life is lent us not to sinne or to corrupt our waies but that wee might be converted g Rom. 24. because our good and gracious God desireth not the death of a sinner but rather that he would repent and live h Ezech. â—3 1â— Thirdly remember that after death there is no mercy to be expected by those who have not laid hold upon mercy while they were in the way as the tree falls so it must lye wherefore let us spend our lives I. in striving wrastling and fighting against sinne and out owne innate corruptions Heb. 12.4 II. In watchfulnesse and circumspection against evill and the occasions thereof Ephes 5.15 III. In growing and encreasing in the waies of grace 1 Pet. 2.2 IV. In redeeming the time by-past of our lives by being zealous of good workes devoting our selves wholy and sincerely unto the service of the Lord. § 3. He shall not come out untill he have paid the Sect. 3 uttermost farthing The Doway men undertake to prove Purgatory from hence by the justice of God Object because when any dieth penitent and yet hath not made any full satisfaction they must suffer for that which remaineth after death and bee purged before they can enter into rest which remnant of debt our Saviour calleth the last farthing and saith here it must be paid and therefore there is a purgatorie wherein this satisfactorie punishment must be inflicted i Doway Bible pag. 33. First if a man die truely penitent all his sinnes are forgiven him in Christ and none of his Answ 1 transgressions shall bee mentioned unto him Thus the thiefe was received unto mercy upon the crosse there being no further satisfaction required of him Secondly the satisfaction to Gods justice is Answ 2 not payed by us but
hath beene reprehended and refused Therefore their consent and agreement is not the true rule of interpretation The Minor proposition is proved from this verse 21 31.33.38.43 where our Saviour doth plainely and directly oppose himselfe against the expositions of the Ancients It hath beene said of old thus but I say thus unto you Sect 4 § 4. Thou shalt not commit adultery Quest 1 Whether did the Law of Moses only restraine and forbid the outward act of sinne A sw The law did not onely restraine the body but the mind also not onely the outward action but also the inward affection Against this it is ob ected Object our Saviour faith here it was said unto you of old Thou shalt not commit adultery But I say c so that it appeareth the law onely restrained the outward act but Christ doth forbid more even the inward affection and desire First our blessed Saviour speaketh according Answ 1 to their opinion because they thought they were onely obliged and tied to the outward act and therefore he doth deliver the law from their corrupt interpretations nâ—t giving a new exposition as appeareth plainely verse 43. ye have heard that it hath beene said thou shalt love thy neighbour and hate thy enemie but in all the old Testament there is no such precept given by God or liberty for any to hate their enemie our Saviour then meaneth not such sayings as were found in the law but such expositions as they made among themselves Secondly the law of Moses did bind not only Answ 2 the hand and externall act but also the inward will and desire as appeares thus First none are said to repent but of that which is evill but they under the law were to repent and to shew themselves contrite even for the internall acts of their minde as appeares Psalme 4.4 Tremble and sinne not examine your hearts upon your bed c. Therefore the law did restraine the inward will and desire Secondly it is directly forbidden Thou shalt not hate thy brother in thy heart z Levit. 19.17 which was an internall act and many other such like sinnes of the heart are reprooved by the Prophets Ierem. 14 4. Thirdly the Law doth not justâ—fie that which is naturally unjust but forbiddeth it Therfore the extends law it selfe to the hidden man of the heart not only tying mens hands The assumptioÌ„ is proved thus First he that coveteth his Neighbours wife faileth in the end coveting her onely out of lust not for procreation which was the principall end of the institution and ordination of marriage Secondly Matrimonie is grounded even upon the law of nature if then to breake and violate matrimonie bee against the law of nature then to will and purpose so to doe is against nature also yea the will and purpose is rather sinne then the act it selfe for it may fall out that the externall act is sometime without sinne as when a man ignorantly lieth with another woman taking her to be his wife as Iacob tooke Leah for Rachel but the will and desire is never without sinne as saith Tostatus himselfe s exod 20. praec 7. Fourthly our Saviour saith that this precept Thou shalt not kill is transgressed by the anger and hatred of the heart verse 22. Therefore the law intendeth even by the externall act to forbid the internall also How doth Christ oppose himselfe to this precept Quest 2 Thou shalt not commit adultery Not by denying it Answ but by adding something unto it not by retracting it or by adding a bridle unto lust and uncleannesse but by spurring them forward to a spirituall sense which is to be extended beyond the literall as if our Saviour would say It was said of old Thou shalt not commit adultery and this is true but this is not the whole truth for there is moâ—e then this here meant What uncleanenesse is here meant Quest 3 Vncleannes is twofold either Internall in the heart Externall which is either Circumstantiall in gesture and voice Substantiall which is Indirect Direct viz. Against or contrary to nature namely Sodomy either with Brute beasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that is Males called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to nature is committed either Uiolently and is called a Rape Uoluntarily and is either CoÌ„plicata because it is With a kinsewoman is called Incest With a married woman and is called Adultery Simple and that either With a strumpet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With a Uirgin called Stuprum I will not here speake at all either I of the Internall uncleannesse or II of the Circumstantiall or III. of the Indirect because I will understand the place as the Pharisees understood it namely onely of actuall uncleannesse and for the horrour odiousnesse of the name I will omit Sodomy Thou shalt not commit adultery Quest. 4 Why must Christians hate avoide and shun fornication and adultery Answ Because God hath forbidden it Reade Exod. 20.14 Deut. 23.17 Prov. 5.8 Heb. 13.4 Obie 1 It may be objected simple fornication is no such great matter Adultery indeede is a great sinne but fornication is but a swall evill yea this the heathens could see by the light of nature Answ 1 First certainely fornication is a most greevous sinne in it selfe although not so great Answ 2 as adultery if therewith compared Secondly true it is fornication by no positive law of God was punished with temporall death but what was that seeing by the word of God it shall bee punished with eternall Bee not deceived saith the Apostle for neither fornicators nor adulterers shall ever enter into the kingdome of heaven Answ 3 Thirdly although simple fornication with an harlot whereof the former answer speakes were not by any positive law adjudged to bee punished with temporall death yet there was a simple fornication which was If a damosell play the whore in her Fathers house they shall bring her out to the doore of her fathers dwelling and the men of her citie shall stone her with stones that shee die because shee hath wrought folly in Israel a Deut. 22.21 Answ 4 Fourthly although by no positive law God commandeth Moses to punish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication with a strumpet with death yet the Lord himselfe doth cutting off foure and twenty thousand in one plague for this simple fornication Numb 25.1 and 1 Cor. 10.8 And therefore wee should not thinke that a light thing which the Lord who is just in all his judgements punisheth so severely Obie 2 Harding objects here that it is no great matter to permit stewes or brothell houses or to goe unto them for they had better doe that then deflower virgins yea their countrey of Italy being hot there is a certaine necessitie of suffering them First certainely it is most false that the permitting Answ 1 of those publique places of uncleannesse doth prevent greater mischiefes for experience teacheth that it makes men more
1 Cor. 7.5 Therefore if the wife will not consent her husband cannot goe from her nay though there be consent yet they must be separated but for a time lesâ— the Divell should tempt them Whether may the guiltlesse partie being lawfully Quest 6 divorced marry againe during the life of the adulterous or not For no other cause in the world Answ but onely for fornication may there be either a finall separation or cleane dissolution of marriage by way of divorce But for that cause our Saviour hath granted liberty both to dissolve matrimonie and to marry againe Because this is questioned or rather plainely denyed by the Papist I will first confirme it and then answer what they can object against it Our proposition is this In the case of fornication it is not unlawfull to marry againe that is those who are lawfully divorced for fornication and adultery may marry againe with others but never one with another The truth hereof appeares thus First the bond is broken they are not now one flesh d Hier. s and therefore may lawfully contract marriage with others Secondly because under the Law divorce was never without liberty of a new choise Deut. 24.1 2. all that were divorced had freedome to marry againe and therefore in a lawfull divorce this is not debarred under the Gospel Thirdly because otherwise the guiltlesse party should be punished and that grievously It is better to marry than to burne saith the Apostle thereby shewing that marriage is left us by God as a remedy against lust now if the guiltlesse party could not containe neither might marry another neither take her unto him who hath beene divorced Deut. 24.4 then he were necessitated to sinne which the Lord never doth unto any by any law Fourthly we might confirme this from the Fathers Ambros Tertul. 2. From the Councels Concil Mogunt Triburiens 3. From the consent of many Bishops in Origens time 4. From the opinion of the Papists Zach. Papa Cajetan Ambros Compsa 5. Of our men Pet. Mart. 2.10 § 37 38 58. But this I omit comming to the last and best proof Fifthly that it is lawfull for the guiltlesse partie to marry for I now meddle not with the guilty appeares plainly from our Saviours words in this verse and Mat. 19.7 8 9. Whosoever putteth away his wife except it be for fornication committeth adultery Therefore for fornication it is lawfull for a man to dismisse his wife Matth. 19.9 Whosoever shall put away his wife except it be for wheredome and marry another committeth adultery Therefore for adultery it is lawfull for the man both to put away and renounce his wife and the wife likewise her husband there being the like reason for both and for them to marry againe The Papists hold that married persons may dismisse one another for adultery but neither party may marry againe for any cause during life And because they are sore pressed with this place they object many things both against the place and point by us propounded Object 2 First Durand answereth that when Christ uttered these words the Law of the Jewes was that the adulterous woman should bee put to death and so the husband might have liberty to marry againe Bellarmine overthroweth this answer by a three-fold reason to wit Answ First because Christ here giveth a rule not onely to the Jewes but to all Christians not being ignorant how that in every Nation the law of putting the adultresse to death should not be in force Secondly Christ might as well have excepted other crimes that were punished by death as murder and the like that in those cases they might marrry againe because by the Law their wives were to die as well as in the case of fornication Thirdly Christ speaketh of dismission but properly the wife is not said to bee dismissed when she is put to death And therefore Christ is not thus here to be understood Secondly Bellarmine would have the exception Object 3 except it be for fornication restrained to the first clause in this sense Hee that putteth away his wife which is not lawfull to doe but for fornication so that the crime of fornication maketh it lawfull to dismisse but not after dismission to marry againe First the Jesuite is here contrary unto himselfe Answ 1 for he elsewhere alloweth a separation of matrimony in other cases as of heresie infidelity and vow of continencie but here he saith that separation and dismission is to be made in the case of fornication onely Secondly Christs answer had not satisfied if Answ 2 he had spoken onely of divorce and not of liberty to marry againe for the Pharisees moved the question concerning the manner of divorce permitted by Moses Law after the which it was lawfull for them to marry againe And therefore it was expected that our Savior should answer to both these points both in what cases they might dismisse their wives and marry agaâ—ne Thirdly the Apostle saith If a woman depart Object 4 from her husband let her abide unmarried or bee reconciled 1 Cor. 7.10 11. Therefore it is not lawfull after divorce to marry so long as both parties live The Apostle speakes not there of a lawfull departure or separation to wit Answ by reason of fornication and adultery for then he should diametrally have opposed his Master Christ saying here for adultery there may be a divorce and departure Paul there I command no discedat let not the wife depart from her husband but of a separation for Religions sake or for afflictions or for the cares of those times § 7. Causeth her to commit adultery Sect. 7 How Quest or how many wayes is that Divorce which is not for fornication an occasion of adultery First if she which is divorced being deprived Answ 1 of the company of her husband is not able to containe her selfe but falls unto whoredome her divorce is an occasion of adultery unto her for the separation not being lawfull the bond of matrimony is not broken wherefore her whoredome is adultery Secondly if she which is thus unlawfully Answ 2 that is not for fornication separated marry another husband she commits adultery because she is yet the former mans wife and thus also her divorce is an occasion of adultery Thirdly hee who marries a woman that is Answ 3 thus unlawfully separated from her husband commits adultery because he coupleth himselfe with another mans wife and thus this divorce is unto him an occasion of adultery Fourthly he who puts away his wife but not for fornication and joynes himselfe in marriage Answ 4 unto another doth commit adultery because he is yet the former womans husband and causeth her whom he secondly marries to commit adulterie because shee lyeth with another womans husband And thus we see how an unlawful separation is the cause of much mischiefe Sect. 8 and root of many evils and therefore is carefully to be avoided f Chem. Harm fol 569. fine Object § 8. Whosoever shall marry
corrupt What is the meaning of these words Sect. 4 First the phrase here used is applyed to our Quest 1 vulgar and common possessions and the corruption thereof For 1. Moth is applyed to garments 2. Rust to vessels 3. Theeves to both Secondly the meaning is that all things here Answ 1 are subjected to vanity and corruption Christ doth not here name Lyons beares shipwracke fire and the like but ordinary and weake things to teach us Obser That the smallest and most usuall evils are instruments of Gods correction For 1. He can convert and turne all things yea even evill things unto good 2. He can make use of sathan well and therefore whatsoever evill doth afflict us is but the Lords rod. And therefore we should see Gods hand in all evils Wee may see the hand of God in the Moth Quest 2 and rust but how in the theefe whose deede is wicked yea forbidden by God positively in his law Thou shal not steale God permits theeves either 1. Answ for thy coveteousnesse and hard-heartednesse Or 2. for the correction of the negligence of the common-wealth because sinne is not punished Or 3. for some other sinne because it is usuall with God to punish one sinne with another If it be thus then theeves are Gods servants Object Certainely they are Answ as Asshur was the rod of his anger and Nebuchadnezzar an instrument to punish the Jewes theeves are Gods servants as the Caldeans and Sabâ—ans and sathan himselfe was Iob 1. Bur yet these must know that they are indeede the slaves of sathan and that God will at length cast them into the fire What may we learne from hence Quest 3 The Omnipotencie and infinite power of God Answ who can punish us by the least creatures Hee did not oppresse Egypt with Lyons but with Grashoppers and Frogges and Flies and the like And thus often the least creatures have been great enough to take away the liâ—e of man As for example First we may see this in Animate creatures 1. Popilius Hatto and divers others were slaine by rats and mice 2. Aristides dyed through the bite of a weasell 3. Messalinus was killed with Horseleeches 4. Hermonactes was stung to death with Bees 5. Pope Adrian was choaked with a flye 6. Cassander was eaten with lice 7. Antiochus and Herod with wormes Secondly we may see the truth of this in Inanimate things 1. Alexander Eleus the Philosopher died with a reede 2. Drusus the sonne of Claudius Caesar was choaked with a peare 3. Terpandrus with a fig. 4. Sophocles with the stone of a grape 5. Tarquinius Priscus with a fish-bone 6. Our Earle Goodwin with a crumme of bread 7. Fabius with a haire in milke 8. sampson Sultane of Egypt was choaked with dust Thus we may reade as in a Map Gods Omnipotency and Mans Impotency and learne to feare him who is able to arme the least and weakest of his creatures and make it strong enough to cope with and conquer sinfull man VERS 20. But lay up for your selves treasures in heaven Vers 20 where neither moth nor rust doth corrupt nor where theeves breake through and steale § 1. Lay up for your selves treasures in heaven Sect. 1 How doth this verse agree with Colos 1.5 For Quest 1 there the Apostle saith that life and glory as laid up to wit by God in heaven but here our Saviour biddeth us to lay up treasure for our selves in heaven where by treasure is meant eternall glory We must here distinguish betweene these two things Answ namely 1. The essence and substance of glory 2. The degree and measure of glory First there is the essence and substance of glory which consists in the fruition of the presence of God in the fellowshippe and society with God the Father Sonne and holy Ghost and with the Angels and Saints now this the Apostle speakes of Colos 1.5 because this is laid up for true beleevers Secondly there is the degree and measure of glory which may be laid up and may be increased by beleevers For they by their good workes of faith may treasure up a greater measure degree of glory True it is that a greater reward shall not be given them in heaven for the merit of their workes but of the meere mercy of God who in the day of retribution will crowne his own gifts not our merits and where he findes a greater measure of gifts and a greater measure of the workes of faith there he will in mercy bestow a greater measure of glory according to that of the Apostle He that soweth sparingly shall reape sparingly and hee that soweth liberally shall reape liberally l 2 Cor. 9.6 And againe as one starre differeth in brightnesse from another so shall it bee in the resurrection m 1 Cor. 15.41 Whence it appeares that there shall be a greater measure of glory in one Saint then in another according to the measure of the workes of faith Now this our Saviour speakes off in this place lay up treasures for your selves in heaven that is treasure for your selves a measure of glory and adde one measure to another as men in heaping and hoording up riches adde one shilling and one pound unto another § 2. Lay up treasure in heaven where neither Sect. 2 moth nor rust c. What is the principall scope of our Saviour in Quest 1 this verse His maine drift I conceive Answ is to shew an Antithesis or opposition betweene terrestriall and celestiall treasures Wherein and how doe they differ Quest 2 First in temporall things the successe and event Answ 1 is uncertaine yea often the end doth not answer the expectation nor the crop the paines but a man utterly loseth his labour But pietie hath certaine Promises of God and heavenly glory in the life to come And therefore the Lord being true the event and successe of heavenly treasures is certaine Secondly In earthly things a man often takes Answ 2 much paines and great labour for little profit benefit But in heavenly things the least thing even a cup of cold water shall have a plentifull reward Mat. 10.42 and our least sufferings shall be crowned with exceeding glory Rom. 8.18 Thirdly earthly things are but temporary transitory Answ 3 and corruptible are sometimes spent exhausted by use sometimes corrupted or deraced either with the moth or rust or age yea though they be retained entire and reserved safe yet they cannot make the possessors constantly solidly happie and blessed But heavenly treasure our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12.33 a treasure which faileth not because neither by time use or any way they can either bee diminished defaced corrupted or made worse but are durable perpetuall eternall yea a treasure which can never be exhausted but will remaine with and make eternally happie the possessor thereof VERS 22.23 The light of the body is the eye Vers 22.23 if therefore thine eye be single thy whole body shall be full
walke in the narrow way are but a very few so that the meaning of Multi Many is Plurimi the most by much Whereunto is this word Many to be referred Question 2 It is to be referred both unto the Way Gate as if our Saviour would say Many walke in the broad way D. Answer Many enter in at the wide gate E. D. First by Many our Saviour would have us to take notice of the Multitude of sinners as if hee should say the most part of men walke the wayes of sinne reade Psalm 14.3 and 53.2 and 1 Iohn 5.19 and 1 Cor. 1.25 Numb 16.4 How doth this appeare that the most men vvalke Question 3 in the broad vvay First It may be illustrated by a double Embleme Answer 1 to vvit 1. The locust is an Embleme of vvicked men shee is called in Hebrevv Arbeh of the numbers and multitudes of them for Rabah signifieth to multiply And hence the Scripture it selfe expresseth the number of vvicked men by the locusts They came as locusts or Grashopers for multitude Iudg. 6.5 And againe They are more then the grashopers and are innumerable Ierem. 46.23 2. The Mouse is an Embleme of vvicked men because shee encreaseth exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arist both in number and speede Answer 2 Secondly this will appeare by the partition of the world In the foure corners of the world there are foure kindes of men namely 1. Prophane persons who are given to grosse and enormous sins 1 Tim. 5.24 2. Hypocri es who have a forme of goodnesse and godlinesse but in their hearts have denied the power thereof 2 Tim. 3.5 3. Carnall men who are not egregious sinners but only minde the world and outward things not regarding the hidden man of the heart at all 4. Righteous and holy men who being truely regenerated become burning and shining lamps Rom. 12.11 And these are but few in comparison of any of the rest Question 4 Why doe the most part walke the wayes of sin Answer 1 First because sinne is most naturall unto all 1. Cor. 15. First comes that which is naturall and afterwards that which is spirituall wee were all conceived and borne in finne and nature and sin works in all grace but onely in a few Answer 2 Secondly because sinne is pleasant to flesh and blood By reason of that innate and naturall concupiscence which is in us temptation workes upon every part of the soule and sense and body and all follow willingly but perswasion unto good workes onely upon some few And therefore more follow the broad way of sinne then the strait way of grace Answer 3 Thirdly because Sathan is so craftie subtle strong and vigilant that hee is called the prince of this world and the god of this world 2 Cor. 4.4 And therefore hee drawes the most part of the world after him Answer 4 Fourthly because it is easier to fall and to lie still then to rise and flie unto heaven And therefore the most men walke not in this strait and painefull way Answer 5 Fiftly because temptation unto evill is like poyson which infects with a light touch thereof or whereof one drop will doe hurt But perswasion unto good is like a potion or purgation which except it be drunke up and well digested doth not produce his wished effect And hence it is that so many are taken captive by sinne and few wonne by grace Question 5 How can this be that the most part of men walke in the broad way Is not Multitude a true note of the true Church Answer No For the true Church is but small in comparison of the world of wicked men The most part of the world is without the Church overwhelmed with the deluge of ignorance and Atheisme and in the Church there are but a few good And thus wee see how Many here is referred to the broad way E Secondly this word Many may be referred to the wide gate Now by the Gate we showed before was meant Death so that the meaning of these words Many there bee which goe in thereat is that that the most men dye unto condemnation or enter in by death at the gates of hell Wee see there were but onely eight out of the whole world preserved and saved in the Arke amongst which small number was wicked Cham. Wee see that ten righteous men could not bee found in five populous Cities of Sodome Genes 18. Yea wee see that of six hundred thousand of Israelites there were but two onely that came into the holy Land And one Nicodemus only we reade of amongst the Senators How doth it appeare that the most part of men are Question 6 damned It appeares most evidently thus First Answer there are many who know not God and Christ John 17.3 and 2 Thess 1.8 Secondly there are many who contemne and despise the word which is the meanes to bring them unto saving knowledge Thirdly there are many who although they doe not contemne it yet susque deque habent they neglect it and doe not much regard it Fourth there are many who care for no hing but the world and honours and pleasures and riches Fiftly many are ensnared and entangled in sinne and wholy serve either some publike or private lust Sixtly many boast and brag of their owne righteousnesse and feele no want neither stand in any neede of Christ Seventhly there are but very few who feele their sinnes to be a burden unto them and desire to bee eased of that loade by Christ And therefore these things considered we may safely say that it is as cleare as the Sunne that the most of men enter in at the wide gate of destruction Whence comes it that the most perish Question 7 First from the weakenesse of our nature Nature Answer 1 cannot save us by grace only we are saved and hence it is that so few are saved and so many damned Secondly this comes from the nature of sinne and Answer 2 here is to bee observed that even one sinne without repentance sufficeth unto condemnation one such transgression is enough to bring a man to eternall destruction as wee see in Achan in Korah and his company in the man who gathered stickes upon the Sabbath day (g) Num. 15.36 and in him who blasphemed Numb 24. We see how at once for one rebellion there dyed foure and twenty thousand 1 Cor. 10. Thirdly this comes from the nature of our enemies Answer 3 who are many and strong as for example 1. The World 2. Sathan 3. The flesh 4. The custome of evill 5. Men. or friends who often tempt unto evill 6. The scoffes and taunts that are thrown upon the profession of the Gospell 7. Carefulnes for the things of this life All these are enemies unto us and one or other of them daily prevaile against us Fourthly this comes from the nature of the multitude Answer 4 or of the men in the world Here observe that in the world there are foure sorts of people
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
the Law is Love thy neigbour as thy selfe but he who kills himselfe loves not himselfe yea if it were lawfull for a man to kill himselfe he might argue thus I must love my neighbour as I love my selfe but I care not to kill my selfe And therefore I may murder him Secondly the Law is Thou shalt not kill It is worth observing that the Lord in the ninth Commandement saith Thou shalt not beare false witnesse against thy neighbour but here the Lord speaketh indefinitely Thou shalt not kill that is neither thy selfe nor thy neigbour Indeed it is lawfull for men to kill beasts and therefore the Law is Non hominem occides Thou shalt kill no man but hee who kills himselfe kills no other then a man therefore it is a direct breach of this Commandement 4. When thou killest thy selfe either Reason 4 First thou murdrest an innocent man and so becomes guilty of innocent blood Or Secondly thou murdrest a guilty man now this is unlawfull Suppose a man have privatly to bâ— bad or murdred his brother it is not lawfull therefore for him to goe hang himselfe because hee must neither bee his owne judge nor executioner nor deprive himselfe of the space of repentance Reason 5 5. It is a practise which cannot bee patronized by any president in Scripture that is none of the Saints or holy men who are recorded in Scripture for such have done it although they have beene subject to extraordinary great evills and miseries both in body and good name Looke upon Ioseph David Job and wee shall set them to have beene sometimes a very Map of miserie but yet they never went about that wee read of to lay violent hands upon themselves but patiently underwent and endured the crosse Saint Paul being extreamely grieved and perplexed by reason of those strong remainders of corruption which were in him cryeth out Me miserum quis liberabit Oh wretch that I am who shall deliver mee he doth not answer himselfe Ingâ—â—â—m a halter shall deliver me Indeed this practise hath presidents in Scripture and may bee patronized by the example of wicked men for wicked Soul fals upon his owne sword (q) Sam. 31.4 treacherous Achitophel hangs himselfe (r) 2 Sam. 17.20 and traiterous Iudas together with unjust Pilate murther themselves but no righteous men have done so in all the word Objection 2 If any object here the example of Sampson who pulled the house upon his owne head I answer Answer 1 First hee was a Type of Christ who was to dye for his people Answer 2 Secondly hee intended directly to kill the Philistines not himselfe although hee did foresee that his owne death must necessarily follow M. Thirdly wee have to consider the punishments allotted unto this unnaturall sinne Punishment of selfe-murther namely 1. The Athenians punished him who did attempt to murther himselfe but was by some meanes prevented with the losse of the right hand cutting it off Rhoding 2. The Ancients held that death of all others most infamous and did forbid buriall unto such by this law Qui sibi manum admoverit insepuleus jaceat Rhoding Let not him bee buried but cast into the high way like a dead dog who layeth hands upon himselfe 3. God is angry with such as a Master with his slaves who kill themselves If a man buy slaves that they may worke his worke and enrich him thereby he cannot but be exceedingly incensed if they should kill themselves and by that meanes frustrate his expectation So the Lord hath both created and redeemed us for his service and therefore hee is sore offended with him who by the shortning wilfully of his dayes defraudes him of his expectation and declines his worke 4. This sinne is greater then disobedience and therefore shall bee more severely punished He who kills himselfe in the battell is more exceedingly to be blamed then hee who denieth to fight for hee may disobey and repent as the younger sonne in the Parable who said I will not and yet afterwards went But hee that cuts the thread of his owne life can never doe service any more 5. God will reject such a soule so sent unto him Josephus being hid in a cave with fiftie â—â—re who would have killed themselves disswaded them from it by this argument If we send our soules unto God before hee call for them hee will not receive them when they come Shewing most truely that we must expect Gods time for the dissolution of our lives as good old Simeon â—â—d Lord now litheâ—â— thiâ— thy servant depart in peace Luke 2.29 the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Siryach renders Ianuam câ—ncurà aperis Lord now thou openest the prison dores So. S. Paul saith I desire to be dissolved Phil. 1.23 to wit of the Lord. And therefore wee should patiently endure all afflictions and temptations and trials whatsoever and avoide this monstrous selfe cruelty as we would the torments of hell § 7. And few there be that finde it Sect. 7 How are there few that walke in the strait way Question 1 when there are many in heaven Answer 1 First absolutely there are many in heaven Isa 60.4.16 * Matth. 8.11 Revel 7.9 Secondly but comparatively there are but few and thus our Saviour meanes in this place teaching us that there are but few truly pious or religious in comparison of the wicked Or Observat That there are but few who walke in the narrow and strait path of pietie in comparison of those who walke in the broad and wide way of sinne and iniquitie Read Matth. 20.16 and 22.14 and Psalm 14.3 and Isa 53.1 Rom. 9.27 How doth it appeare that there are but few who Quest 2 walke in this strait way First from divine examples wee reade of eight Answer 1 onely preserved from the deluge 1. Pet. 3.20 of two onely who came into the Land of Canaan of all those who came out of Aegypt Numb 14.30 of Lots faâ—â—ly onely in wicked Sodome Genes 19. of Elius onely in the sight of the world 1. King 19.10 Secondly this may be proved from experience Answer 2 who teacheth that there are many rebellious many ignorant many hypocriticall many halfe converted but very few truely religious vel duo vel nemo Good Christians are to bee esteemed among us as good Publicanes were in Rome where a faithfull Publicane was so rare that Sabinus for his honest managing of that office in an honourable remembrance thereof had certaine Images erected with this superscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the faithfull Publican I dare not say as an Athenian said who being commanded by the Roman Embassadors vvho came to Athens to goe cal the honest men of Athens to come to the Embassadors vvent to the Tombes and bid the dead men come and being demanded the reason thereof ansvvered that the honest men of Athens vvere dead and that there vvas not one novv to be found alive This I most not say but I
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
one Abraham Gen. 12.1 And of two in tâ—e hoast of Israel Caleb and Ioshua Numb 14.30 Therefore how doth our Saviour say that many shall come unto heaven First they are few comparatively in regard of Answ 1 those who perish according to that of the Apostle S Iohn Wee are of God and the whole world lieth in wickednesse 1 Iohn 5.19 Secondly but absolutely they are many as Answ 2 appears in generall from these places Gen. 33.16 and 15.5 and Revel 7.9 And more particularly thus I. It were opposite to the glory of God not to have many to glorifie him in heaven And II. It were opposite to the death of Christ not to have many saved therby And III. It were opposite to the ministery of so many millions of Angels who are made ministring Spirits Heb. 1. God made all things for his glory and therfore certainly hee would decree and ordain many to glorifie him in heaven where hee is most truly glorified Christs bloodshed suffring and death were of infinit value and himselfe of infinit price and esteeme with God and therfore undoubtedly the Lord would appoint many to be ransomed redeemed and saved by him The number of the Angels which stand about the throne of God is ten thousand times ten thousand and thousands of thousands Rev. 5.11 And therfore certainly God hath many Saints for whose good these hoasts of Angels are employed and consequently there are many who shall come into the Kingdom of heaven Sect. 2 § 2. From the East and West Quest 1 Who are these who come from the East and West Answ The Gentiles this is confirmed from Esa 49.6 and Luke 1.32 Acts 9.15 and 13.47 and 22.21 and 26.23 c. Rom. 3.29 and 9.22 c. and Chap. 11. Quest 2 Why shall many of the Gentiles bee made partakers of the kingdome of God Answ 1 First because they hearkned unto God from whence we may learne that those who hearken to the word of God shall be called Reade Act. 10.35 and 13.26 And therefore we should highly esteem the hearing of the word of God it being the means of our vocation and of the opening of our heart Act. 16.14 and of the removall of the vail of ignorance from our eyes 2 Cor. 3.16 Answ 2 Secondly the Jews hardning themselvs God therfore doth of stones raise up children unto Abraham and makes the Gentiles his sonnes Sect. 3 § 3. And shall sit down Quest 1 What is meant here by sitting Answ 1 First sometimes sitting signifies Loco manere to abide in a place as Marke 14 34. Sit yee here that is abide in this place and watch Answ 2 Secondly to fit sometimes signifies to bee quiet Answ 3 Thirdly to fit sometimes signifies to possesse glory Then shall the Sonne of man sit upon the thron of his glory Mat. 25.31 Answ 4 Fourthly to fit sometimes signifies to feast and banquet as Matth. 14.19 Luke 7.36 and 12.37 and thus in this place it is taken for our feasting and banquetting in heaven as is plainly expressed Luke 13.29 Observ Whence we learn that Christians are not called unto misery but unto mirth and feasting Quest 2 What kind of banquet are we called and invited unto There is a three-fold banquet to wit Answ First Symbolicall in the Church namely the Sacrament of the Lords Supper because the children of God are there made partakers of the body of Christ which is meat indeed Iohn 6.51.55 Secondly Spirituall in this life this banquet is described Prov. 9 2. c. and Cantic 8.2 Luk. 14.16 Psalme 63.5 Thirdly Celestiall hereafter in the kingdome of heaven Revel 27 and 7.17 and 19.9 Quest 3 What is required of those who desire to bee made partakers of this heavenly Banquet Answ They must give themselvs to frequent meditations therby labouring to prepare themselvs for this heavenly Banquet What must wee meditate of Quest 4 First remember that there is a period and end Answ 1 of all men It is appointed unto all men once to die Heb. 9.27 And Secondly that we have lived long already and Answ 2 therefore it is time now to prepare for death And Thirdly remember how great horror is prepared Answ 3 for those who are not prepared for death or who die unprepared Fourthly meditate daily of the sudden approach Answ 4 of death how it comes like the pangs of a woman with child and a thief in the night 1 Thess 5.2 3. Fifthly meditate continually of those things Answ 5 which are in heaven that thou may be the more carefull to prepare thy self to enjoy them What and how great things are in heaven Quest 5 First although what they are we know not Answ 1 particularly yet this in generall wee know that they are Optima the best things that ever wee enjoyed or can wish to enjoy Psalme 36.8 Secondly in heaven wee shall enjoy good Answ 2 things and repletionem to the replenishing and satisfying of our soules for there wee shall want nothing that wee can wish for Psalme 22.26 and 17.15 Thirdly wee shall enjoy the joyes of heaven Answ 3 with joy of heart nothing shall disturbe our peace no care shall accompany that Crown which there shall be set upon our heads neither shall any sorrow afflict our soules Psalme 16.11 for there is full compleat and perfect joy Fourthly this joy and felicity shall be perpetuall Answ 4 and eternall world without end Psal 16.11 Ezech. 47.12 Revelat. 22.2 And therfore let us so seriously meditate of these joyes that we may be carefull so to live here that whensoever the Lord shall take us hence wee may be sure to bee made partakers of them Are the children of God miserable in this Quest 6 life and only happy in the life to come They are blessed even in this life Answ as appears by those many and great blessings here bestowed upon them viz. First they are endued with knowledge so long as they are naturall the word is unto them as a strange language which they cannot understand but when once they are anointed with spirituall grace then the eyes of their understanding are opened and they enabled to see and perceive spirituall things Secondly they are endued with strength in some measure to perform what they know to be their duty Psal 65.12 and Ier. 31.12 and Iohn 7.37 c. Thirdly hence they have a good conscience which doth not accuse but excuse them for from sincerity of obedience ariseth peace of conscience Proverb 15.15 Fourthly even in this life the righteous have internall blasts v that is u Cant. 4.16 not only the motions of the spirit but also the joy of the Holy Ghost and some sweet and comfortable taste of the powers and joyes of the world to come Fifthly the children of God are most happy men even in this life by reason of their society with the Saints on earth and their union and communion wirh Christ by faith and the fruition possession of the Holy Ghost in their
makes us cold but by and by wee burn So at first we are afraid of sin by and by fearlesse therof at first our affections freez afterwards fry in the love of sin at first wee abstain from sinne and are hardly drawn to the committing of sinne but by and by custome makes it habituall and naturall unto us and us insensible of it III. In a Feâ—er when we are cold yet even then we are hot within though we are not so sensible of that heat So even then when the naturall man fears and trembles to commit sin there is the fire of evill concupiscence which in time sets on fire the whole course of nature shews it selfe outwardly in the practise of sin IV. The Fever inflames the whole body even to the very toes of the feet So sin wounds and enfeebles us from the crown of the head to the solâ— of the foot Esay 1.6 Answ 4 Fourthly siâ—ne may be resembled to a Fever Respectu effectuum in regard of the effects For I. The Fever in membris in the parts of the body workes this effect it debilitates and weakens the whole man so that hee cannot walke forth of doors nay bee cannot walke within his owne house neither is able to stand but forced to sit or lye and keep his bed So by sinne we are so weakned that wee are neither able to walke in the wayes of God nor run the race that he hath set before us nor worke out the work of our salvation with fear and trembling II. The Fever in intellectu in the understanding works this effect it disturbs takes away the use of reason making a man not know what he saith or doth And this is for the most part or at least very often mortall and deadly So when men grow obstinate and bold in sinning and are neither sensible of sinne nor punishment but will do whatsoever they will Ier. 44.16 it is an argument of a soule not distant from death III. The Fever In appetitu in the appetite produceth these effects namely First it loaths the most wholsome things So sinne makes us to loath both I. Good workes and duties and exercises of religion like the Iews who cryed when will the new Moons and the Sabbaths be done that we may return unto our sins Malach. 1.13 II. Good Counsell for that we think to bee a hard saying and we cannot endure it Ioh. 6.60 Secondly as the Fever loaths that which is wholsome so it longs for that which is unwholsome So wee loath the heavenly Manna of the word and spirituall graces and love the vaine pleasures of sin although they be but for a season and the end therof destruction and death Rom. 6.23 Thirdly In a Fever there is a thirst not to bee quenched or satisfied but insatiable having no moderation in drinkiâ—g if it can come unto liquor So many are furious in sinning and cannot cease to sin h 2 Pet. 2.14 although they see oftentimes that I. The thing is childish and of that nature that it is a shame for a man to be besotted therewith Yea II. That the event is perillous and dangerous And III. That both the estate is lessened and impaired and the body enfeebled and enervated therby Thus no feverish man is more mad after drink then wicked men are after their sins Fourthly Potus factitij made drinks quench not the thirst in a Fever but now pleaseth the Pallat and by and by displeaseth it it being only cool things which allaieth and asswageth the heat therof although often they kill because the stomack is not able to bear them So it is not ordinary comforts that appease the soule because they cannot fill the soule neither can they allay the heat of a wounded spirit but it is the word and the comminations and promises thereof which afford ease and peace to the troubled heart And yet sometimes this cooling Cordiall doth kill and drives accidentally to desperation as we see in Cain Gen. 4. and Iudas Mat. 27. Fifthly sinne may be resembled to a Fever Respectu finis in regard of the end thereof For I. Sometimes it ends in health and life of it selfe that is a man recovers sometimes out of a Fever without the use of any means or help of any man II. Sometimes the Fever ends in health and life by the use of good means and the helpe of the Physician III. Sometimes the Fever ends in a sickly and weakly estate that is when the Fever leaves a man oftentimes he fals into deafnesse and swellings and boyls and the like IV. Sometimes it ends in death Fevers often bring men to the period of their life now this is two-fold viz. First sometimes a Fever brings a man to a speedy death when he dies therof Secondly sometimes it brings a man unto a lingring death and that either I. By an Hâ—ctick Fever which inflames the heart or lungs Or II. By bringing a man into a Dropsie Now to apply this First sinne herein differs from a Fever this as was said sometimes ends in health and life without the use of physick or helpe of the Physician but never that for sin cannot be cured or healed of it selfe Secondly sin is cured and healed by Christ who is the only Physician of the soule Thirdly if sinne end not thus in health and life by Christ then it ends either I. In a dry Hectick Fever and a barrennesse of all good fruits Or II. In a cold Dropsie or Lukewarmnesse in Religion Or III. In a deafnesse and unwillingnesse to hear the word of God Or IV. In filthy Vlcers and putrified Boyls of actuall transgressions V. The safest Crisis or conflict of nature in this sicknesse is evacuation and that either by vomiting purging sweating or bleeding So we must labour either to vomit up our sinnes by Confession or sweat them out by Contrition or purge them out by alienation and separation or else if the Lord love us he will bleed us and make us forsake sin by affliction as hee did by David and Manasses Quest 2 How may we know whether we are sicke of the Fever of sin or not By these plain signes namely Answ First if without thou be inflamed with the lust of sinne or if it shew it selfe in in thy life and actions Secondly if the fire of concupiscence kindle thy affections unto evill although as yet it doth not appear by thy actions and outward man Thirdly by examining what drink pleaseth us best whether is the word of God unpleasing to our taste or not câ—rtainly if we be refreshed and comforted with the pleasures of sin and that the word of God relisheth not with us we are feverish Fourthly by examining whether Christ hath cured us or not whether we be freed from the Fever of sin or not For this Fever of the soule differs from the bodily Fever there being many in health of body and free in body from the corporall Fever but none at all from the Fever of
the truly humble and humbled Quest confesse and acknowledge their sins First because they rejoyce to have escaped Answ 1 from sin and the snares of Sathan olim haec meminisse juvabit as we see in Saint Paul I was a reviler and I was a persecuter but blessed be God I found mercie 2 Tim. 1.13 Secondly because the light which is in them Answ 2 doth reprove and make manifest their sins Ephes 5.13 which before they neither saw nor knew § 3. Sitting at the receit of Custome Sect. 3 What is meant by Matthews sitting at the receit Quest 1 of Custome The holy Ghost would hereby have us know that he was a Publican as Mat. 10.3 Luke 5.27 Answ What is observable in these Publicanes Quest 2 First the word Publicanus a Publican is derived Answ 1 a Publicis quia publicis utuntur publica vectigalia c Perott Calep. ex Vâ—p because they gathered up the common Tolls Customes and Tributes Answ 2 Secondly their condition estate and rank was two-fold viz. either I. Among the Gentiles and thus the calling of a Publican was a very honorable and high calling for in time past among them Publicans were of the highest and chiefest orders of Knights f Alex ab Alex. pag 107. Calep. So Cicero pro Planco saith Flos equitum Romanorum ornamentum civitatis firmamentum Reipublicae PublicanoruÌ„ ordinâ— continetur The Publicant were the prime of the Roman Knights the ornament of the City and the chiefest stay and supporters of the Common-wealth If we reade Iosephus 12 4. fol 324. he will tell us how all the chief mâ—n of all the Cities both of Syria and Phaenice came to Ptolomy to buy the Customes and Tolls Or II. Among the Iews and thus the calling of a Publican was most base despicable and contemptible and in this consideration our Saviour doth oppose them so often to the Pharisees Mat. 5.46 and 21.32 and 18.17 and Luke â—8 13 For First it was an unworthy thing for the Jews to pay Tribute to the Romans who were Gentiles Mat. 22.17 for they s they said to Christ were never servants or in bondage to any man Ioh 8.33 Secondly it was a more unworthy thing for the Jews to serve the Gentiles in so base and vile an employment as this yea in a calling which was injurious unto them And yet many of these Publicans who gathered up the Taxes and Tributes for the Gentiles were Jews as we may see in Matthew who was a Publican although a J w. Thirdly none usuall undertook this employment except onely either I. Those who were of the lowest and basest sort of the common people Or II. Those who were of a corrupt life and of unbridled libâ—rty wherefore they are called Publicans and harlots in the next verse as also chap. 11.19 and Luke 18.13 Fourthly these Publicans carried themselves covetously and greedily in their places yea unjustly and cruelly Luke 3.13 and 19.8 And therefore for these regards they were justly contemned hated and despised of the Jews Answ 3 Thirdly it seems that there were two sorts and kindes of Publicans to wit I. Redemptores those who farmed the Customes Tolls Taxes and Tribute of the Romans now these were more noble or of a higher rank and quality and such a Publican I conceive Zacheus to have been because he is called Princeps Publicanorum the chief of the Publicans Luke 19.2 II. Collectores Exactores those who gathered this Toll or Tribute either up and down in Markets or at Bridges or the like now these were of the lowest sort of the people and for the most part were greedy and unjust and of this sort of Publicans I conceive this our Evangelist to have been § 4. And he saith unto him follow me And he Sect. 4 arose and followed him We may from hence observe two things to wit First whom Christ cals Secondly what sort of people the Apostles were First we may observe what manner of persons Observ 1 Christ cals and converts not Pharisees but Publicans to teach us that the lowest among men are sooner called and converted unto God than the highest or the poor and abject before the rich and great ones of the world 1 Cor. 1.26 Mat. 21.31 Acts 9.1 Why are the inferiour sort of people sooner Quest 1 called home unto God than are the superiour First not onely because the judgment of man Answ 1 is corrupted and therefore without cause contemns and despises Christ and Religion as John 7.48 The Rulers and the Pharisees would not beleeve on Christ Secondly but rather because the conscience Answ 2 being depressed is the better prepared unto Repentance and conversion Luke 18 13. when men see nothing but their sins and themselves to be miserable then they are sooner perswaded to confesse their sins and to leave them and to repent of them as 2 Sam. 12.14 On the contrary a good opinion of our own wisdom knowledge and goodnesse doth hinder us from confession contrition and conversion as Luke 18.11 Iohn 9 41. Because the whole need not the Physitian but the sick onely How must we truly deject debase and humble Quest 2 our selves that so Christ may please to call and convert us First let us confesse and acknowledge that Answ 1 hitherto we have been asleep dreaming onely of grace and goodnesse there being indeed no such thing in us as yet Esa 29.8 The frantick man thinks not himself sick and therfore it is a good sign when a man feeleth and acknowledgeth his sicknesse Secondly let us confesse that hitherto we are Answ 2 full of sin and that we cannot cease to sin so long as we are naturall 2 Pet. 2.14 for miserable are those blinde souls who do not see their sins Thirdly let us acknowledge how we are Answ 3 wholly taken up with the world all our care being about and all our labour for worldly things Psal 127.1 c. spirituall things being wholly neglected by us Fourthly let us confesse that without in our Answ 4 lives there is no good thing the best works we do being but like airy smoke or idle dreams or performed for some private ends Fifthly let us acknowledge that within in Answ 5 our hearts all is amisse for I. Neither is our Repentance solid but either First intentionall vult non vult piger we resolve to repent but resolve not when and therefore it is procrastinated and delaid from day to day Or our Repentance is Secondly temporary during for a time and afterwards returning with the dog to his vomit and with the swine to his wallow 2 Pet. 2.20.21 II. Neither is our faith lively for carnal perswasions will not cause us to rejoyce with that joy unspeakable and glorious nor give us that peace of conscience which passeth all understanding III. Neither can we solidly desire and hunger after Christ a naturall man may with Balaam desire to die the death of the righteous and desire that Christ may be his Saviour but not
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
therefore ascribe unto a serpent all knowledge and worship it offering bread unto it and kissing it keeping alwaies one for that purpose alive Epiphan haeres 37. Quest 3 Are serpents in all things to be imitated Answ 1 First according to Augustine the serpent hath wisdome in bringing up her young in the making of her hole in the getting of her food in the healing of her wounds in the avoiding of things hurtfull in the foreknowledge of the change of times in the love of her fellowes And in these she is to be imitated Answ 2 Secondly but in the things following she is not to be followed namely I. Her high spirit is to be avoided And II. Her desire of revenge even when she is dying And III. Her flattery stinging when shee imbraceth And IV. Her treacherie And V. Her ingratitude stinging to death him that hath nourished her up And VI. Her poison And VII Her voracity in killing much more then shee can devoure And VIII Her generall hatred against all creatures destroying all that she can match Quest 4 How manifold is wisdome or how many kindes of wisdome are there because our Saviour bids us to be wise as serpents There is a double wisedome namely Answ First evill which is foure-fold namely I. Arrogant wisedome when men will undertake to judge of those hidden and secret mysteries which God hath reserved unto himselfe thinking themselves wise enough to render a reason of all the Lords dealings with men There is II. False craftie and lying wisedome which is diametrally opposite yea an enemy unto Christian simplicity Iohn 1 47. which must bee without fraud or guile There is III. Cruell wisedome Mortui non mordent dead men cannot bite and therefore it is good to kill Irish men never thinke a man slaine outright till his head be off and theeves never thinke themselves safe untill hee be killed whom they have robbed because if he be once murdered he cannot then accuse them whereas if such an one should live he might bring them to the gallowes Our Saviour doth not command us to be strong as Lions and Tygers but to be wise as Serpents and therefore this cruell wisedome is not allowed IV. There is a selfe confident wisedome when men hide their counsels and so craftily conceale their wicked plots that in wardly they boast and rejoyce that they shall prevaile these shall at last bee discovered and God in his appointed time will infatuate their devices Secondly good this is that wisdom which here Christ cōmands and cōmends unto us What is this good wisedome which Quest 5 we must labour for or wherein doth it consist The properties of this good Wisedome are these namely Answ First Mala intelligere to see perceive and understand evils and dangers for men must not be willingly blind but learne to foresee evils to come Secondly Malum non facere mala ignoscere Hier. s to doe evill unto none but to pardon and forgive those who offend and injure us Thirdly Suspicari to suspect evils from evill men especially those who hate us for Christ himselfe wee see would not commit himselfe unto the Iewes u Ioh. 2.24 Fourthly Tacere to keepe our owne counsel for it is lawfull to conceale some truths August A man is not bound by his owne babling to betray himselfe it being the part of a foole to utter all his mind Proverb 29.11 Fiftly Evitare to avoid perill and not to run into the Lyons mouth x 1 Mac. ◠37 It is wisedome saith Hierome s Insidias vitare to avoid the trap gins snares and traines that are laid for us Sixtly Patienter ferre to endure patiently and contentedly the evils which lie upon us Musc s Seventhly Scandalum non dare so to live that we give no offence neither to the Iew nor to the Gentile nor to the Church of God Eightly sincerè profiteri to professe Christ and religion in sincerity not in shew in truth not in hypocrisie § 2. Be simple as Doves Sect. 2 What is meant by these words Quest 1 The meaning is be innocent and harmelesse Answer thinking evill of none neither intending evill or offence unto any in thought word or deed and yet we must be wise as Serpents who have great subtilty in saving and defending themselves from harme that is every one who looks to be saved might labour for so much wisedome as may preserve him from the hurt of false Prophets How many sorts of Simplicity are there and Quest 2 what Simplicity is it which is here enjoyned Simplicity is two-fold namely First evill foolish and contrary to wisdome and is two-fold namely Answ I. Negligent when a man doth not take heed to himselfe and beware First least he should be hurt and harmed by any Or Secondly least he should be deceived by errour Ephes 4.14 Or Thirdly least he should bee seduced unto sinne as Gen. 20.5 and 2 Sam. 15.11 II. Sluggish and idle when a man doth not labour First for knowledge and understanding as Hosea 4.6 Ephesians 5.15 And hence namely from ignorance comes errours and therefore the Papists and some others perswade men to neglect hearing reading studying and the meanes of knowledge because as hee that is altogether ignorant of the true way may be perswaded to take any path and made beleeve by every man hee meets that every false path is the right so those who are ignorant of the divine truth may bee seduced and quickly led aside by any into humane errours Secondly that is called sluggish and idle simplicity when a man doth not labour to strive and wrestle against sinne and his own corruptions Object If it should bee objected that David bids us to commit our wayes unto the Lord and and therefore what need we thus strive Answ I answer it is true we must commit and commend our selves unto God but yet we must fight against sinne and our inbred corruptions and that even unto blood a Hebr. 12.4 Secondly good sincere and an enemie to deceit and fraude And this is that Simplicity which is here commended and commanded Quest 3 What is this good simplicity which we must labour for or wherein doth it consist It consists in these four things viz. Answ First in a single heart Acts 2.46 Hee therfore who desires to have this Dove-like simplicity must not have a heart and a heart but must be sincere and single hearted Secondly in a tender conscience and a feare to sinne or offend God He therefore who desires this Dove-like simplicity must be of a circumcised heart who is sensible of the least sinne and of a cowardly conscience who feares to commit the least evill For this is the best simplicity Reade these places and to this purpose imitate the persons mentioned therein Genes 39.9 and Iob. 1.1 and 2 3 Rom. 16.19 and 1 Corinth 14.20 Phil. 2.13 Thirdly in a single tongue he therefore who desires this dovelike simplicity must avoid all lying and deceitfull speeches and take heed
Answ 1 and that as followes by and by Secondly the Objecter p D. Thâ—merus apud Aret Problem f. 3. affirms that this Precept Answ 2 If they persecute you in one Citie flee unto another is abrogated but he confirmes it not which he should doe if hee would doe any thing Thirdly it follows not those two Precepts are corrected therefore this is revoked because Answ 3 Christ himselfe with his owne mouth rectified those Mat. 28.20 Mark 16.15 but there is no place extant where this Precept concerning Flight is either abrogated or corrected which without doubt Christ would have done if there had been the same necessity of amending it And therefore they falsly collect those two Precepts are amended therefore also this third is amended for I. This Precept concerning flying doth not cohere nor depend upon the two former and therefore it may not be drawne unto the same rule and measured thereby II. In this Chapter there are many other Precepts which by the like reason and same consequence they may as well contend to have been amended than which nothing is more absurd I will first frame their Argument as it is formed by themselves and then cast them some in the same mould These two Precepts Goe not into the way of the Gentiles neither enter ye into any City of the Samaritans are corrected amended and rectified Therefore so also is this When you are persecuted in one City flee unto another for they are both in one and the same Chapter Benè habet Christ in this Chapter sends his Apostles before him that they may teach through Iudea and he gives them a forme of instruction and direction wherein are these Precepts First in this Embassage upon which he sends them hee teacheth to whom th must not preach namely to the Gentiles and Samaritans verse 5. And secondly to whom they must To the lost sheep of the house of Israel verse 6. And thirdly what they must preach That the Kingdome of Heaven is at hand or that salvation is offered unto them by Christ verse 7. Fourthly what they must doe They must heale the sicke and cleanse the Lepers and raise the dead and cast out devils verse 8. Fiftly what wages or reward they must expect for their Miracles and works Freely ye have received freely give verse 8. Sixtly how they shall be provided of necessary things and things needfull for their journey They must provide neither gold nor silver c. but into whatsoever City they enter they must enquire who is worthy therein and there abide verse 9 10 11. Seventhly what they must doe unto the rejecters and refusers of their message They must shake off the dust of their feet verse 14. Eightly what danger must they expect for their great labour in preaching Persecution I send you forth as sheepe among wolves c. verse 16 17 18. Ninthly to these dangers he addes the Antidotes and preservatives against them viz. I. To Simplicity and Innocencie they must joyne Wisedome verse 16. II. In the midst of danger they shall be preserved and defended verse 19. III. They must persevere and endure unto the end if they would be saved verse 22. IV. By Flight sometimes it is lawfull to decline persecution and perill verse 23. Now from one or two of these I argue First these two Precepts Goe not into the way of the Gentiles neither enter ye into the way of Samaritans are abrogated Therefore so also is this Precept Preach the Kingdome of God For they are both in one and the same Chapter Secondly these two Precepts Goe not c. are abrogated Therefore so also is this Be wise as Serpents and innocent as Doves For they are both in one and the same Chapter Thirdly these two Precepts Goe not c. are abrogated Therefore so also is this Persevere and endure unto the end For they are both in one and the same Chapter Now if these be absurd and false consequences so is also the reason and consequence of the Objecter Secondly God willingly and wittingly they Object 2 say doth send affliction and persecution and therefore none ought to decline it or to withdraw themselves from it First I grant that the Antecedent is true that Answ 1 all things are foreseene foreknowne and disposed of by God Secondly the Consequence is palpably false Answ 2 for they argue thus Persecution is sent from God and disposed of by him therefore none ought to flee Persecution Now if this consequence be good then so also is this Famine War Sicknesse and Death are disposed of by God and therefore we neither ought to decline or prevent or eschew them which is absurd Thirdly those who flee in the time of Persecution Answ 3 doe it not for this end that they may withdraw themselves from the divine ordination of God or decline that which God hath determined but rather that they might fulfill his will for they not being certaine of the houre and time of their suffring must follow Gods call and direction and therefore when there is a way left and laid open for them to escape by they take it as done by God whose particular providence is to be seene in all things and therefore for feare of tempting his providence dare not neglect the occasion offered but make use of it Thirdly they object againe every persecution Object 3 is good and doth make both for Gods glory and our good for thereby we are made better and called home unto our God Therefore we must not flee from it nor shun it First every persecution is good therfore none Answ 1 is to be declined follows not for Bonum aliud est per se sua natura bonum aliud per accidens Aret. prob f. 4. one thing is good of its owne nature and another accidentally good onely And thus things that are evill in themselves are made good by accident as for example It is good to dye and to be with Christ and yet death may be avoided in his time and place it not being necessary that all occasions of death should be taken Thus it is with persecution for it is good accidentally as God useth it unto good but in regard of the enemies of God which are the instruments of persecution it is evill in it selfe therfore it is not necessary that every kind of evill should be suffered at wicked mens hands without any labouring or seeking to prevent it Secondly those words in the objection Persecution Answ 2 makes for Gods glory are doubtfull and ambiguous and may either be understood of suffring persecution or flying from persecution for sometimes God is glorified by the patient cheerfull and constant suffring of the Martyrs sometimes flight in persecution makes for Gods glory the Lord sometimes sending persecution for this end that his power may be the more illustrated thereby while miraculously and extraordinarily hee doth preserve his children from the rage of their and his enemies and elude and frustrate all
no branch of it shall goe unpunished except it be repented of Why must wee not deny Christ Quest 3 First because if wee deny him we shall bee denied Answ 1 by him 2. Timoth. 2.12 and in this verse Secondly because if we deny the Sonne wee Answ 2 have no part in the Father 1 Iohn 2.23 Thirdly because it is a signe of Reprobation Answ 3 and sure condemnation to deny Christ 2. Peter 2.1 Iude 4. Fourthly because not to deny but to confesse Answ 4 Christ and the truth is a thing praise-worthy with God as appears by that excellent commendation given by the Lord unto the Church in Pergamos Revel 2.13 Fiftly because if wee doe not deny him then Answ 5 he will preserve his Church planted amongst us that our enemies shall not prevaile but rather be subiected unto the Church Revel 3.8 9. What are the causes which move men to deny Quest 4 Christ First hatred and thus Iulian the Apostate out Answ 1 of an impious and blasphemous hatred against Christ and his truth denied both Secondly Ignorance for those who are Ignorant Answ 2 of Christ and his truth are easily perswaded to deny them Thirdly shame or reproach makes many with Answ 3 Nicodemus afraid to confesse Christ yea rather choose to deny him then to undergo the taunts and scoffes of mocking Ismaels Answ 4 Fourthly feare of Persecution makes many deny Christ as we see Iohn 18.25.27 Answ 5 Fiftly gaine promotion the love of the world and estimation of great ones are meanes to draw many to a deniall of Christ as we see in Demas and Francis Spira and divers others And therefore if wee would not deny Christ then let us learne to love him and his truth and not to hate it let us labour for a true knowledge of Christ and his truth and beware of ignorance let us not feare the disgrace and reproach of men but by our constant and couragious confession of Christ and Religion procure the praise and commendations of God Let us not feare those who can but hurt the body yea not hurt that nor a haire of our heads without the permission of God but feare him who can cast body and soule into euerlasting perdition Let us not deny Christ for any temporall thing but contemne all as nothing worth in regard of Christ Hormisda a great Noble mans Son and a man of great reputation among the Persians was condemned by the King Sapor when he understood that hee was a Christian and denied to turne from his Religion to keepe his Elephants naked In processe of time the King looking out and seeing him all swarted Theodor. lib. 5. cap. 39. and tanned in the sun commanded him to have a shirt put on and to be brought before him whom then the King asked if he would deny Christ Hormisda hearing this tare off the shirt from his body and cast it from him saying I will never surely deny my Christ for a shirt So wee should never deny our Lord for riches or honours or the esteeme of the world but reckon all these as dung and drosse in regard of him Phil. 3.8.9 Sect. 4 § 4. Him will I also deny before my Father which is in heaven Quest 1 When will Christ deny those who deny him Answ At the day of judgement for our Saviour speaks here clearely of that day To teach us Observ That at the day of judgement there shal be a retribution of all those who deny Christ The truth hereof appeares most plainely by these particulars viz. First there shall be a day of Judgement Acts. 17.31 Rom. 2.16 Secondly then Christ will returne Math. 24.30 and 25.31 and Acts. 1.11 and 1 Thessal 4.16 Thirdly then all shall bee gathered together Mat. 24.31 and 25.32 Rom. 14.10 Revel 20.12 Fourthly the sheepe and goates shall then be separated asunder Math. 25.32 c. Fiftly all men shall then be judged 2. Corinth 5.10 Revel 20.12.13 Sixtly the godly shall then be received into glory Mat. 25.34 and 1 Corinth 15.52 and 1 Thes 4.17 Seventhly and lastly the wicked shall then be cast into hell Mat. 25.46 And therefore in all our sinnes and delayes and worldly delights Luke 16.25 let us meditate what the end of all will be and what will become of us at the last What must we meditate off or remember in regard of this last dreadfull day We must remember continually these seven things namely First that wee are all guilty of manifold Quest 2 transgressions Answ And Secondly that none can deny none can palliate or conceale their sinnes the books shall bee opened Revel 20.12 the accusers mouth will not be stopped and our own consciences will bee as a thousand witnesses against us And Thirdly that the judge of all the world cannot be bribed And Fourthly that all helpes and meanes wee can use to prevent this judgement or condemnation are vaine whether they be riches or honour or craft or friends or the like Fiftly that Christ will deny us there if here wee be wicked this wee should seriously consider of and say with David whō have I in heaven but thee O Christ Psalme 73.25 and wilt thou deny me This was it which went so close to the heart of Vsthazares one of king Sapores Eunuches and made him so bitterly cry out woe is mee with what hope with what face shall I behold my God whom I have denied when as this Simeon my familiar acquaintance thus passing by mee so much disdaineth me that hee refuseth with one gentle word to salute mee If any desire to reade the whole story let him looke upon M. Foxe his Booke of Martyrs fol. 97. 98. Sixtly that we can by no meanes delight our selves or arme or strengthen our minds to suffer those paines which wee shall be adjudged to undergoe For as the mind of the righteous shall be confirmed and established for ever in ineffable peace and perfect joy Phil. 4.7 So the mind of the wicked shall be dejected and deprived for ever of all comfort peace or light and the darkenesse of the heart shal be more full of heavinesse and Lamentation then hell it self And Seventhy that the last comfort which miserable men have shall bee taken away and denied unto those who here denied Christ either with their mouth or hearts When men are in excessive and extraordinary misery their comfort is that death will put an end unto it but there the miserable can neither kill themselves nor dye for ever but must remain alive for all eternitie although the pangs of death be continually upon them And all these miseries and many more we must remember are prepared for those who deny Christ What deniall doth our Saviour speake of here Quest 3 I will deny him c. There is a double deniall namely Answ Verball amongst men and reall which is a direct Rejecting of one and this our Saviour speakes hereof to teach us That those who are wanting to the profession of Christ Observ or
how can yee speake good things when yee your selves are evill that is as Lyranus interprets it yee being filled with malice and envie against me cannot speake any good of me The good man out of the good treasure of his heart bringeth forth good things and the evill man out of the evill treasure of his heart bringeth forth evill things Anselm upon these words hath this Observation or Exposition Quomodo bonus homo non possit proferre mala nec malus bona sic non possit Christus mala nec diabolus bona opera facere As the good man cannot bring forth evill things nor the evill man good things So Christ can doe no bad workes nor the Devil any good Reade further for the proofe hereof Mat. 7.16 17 18 19. and Luke 6.43 44. From whence plainely this Argument may be drawne No corrupt and evill tree can bring forth good fruit But every man by nature is a corrupt and evill tree being the child of wrath and infected with sinne And therefore no man by nature or by the onely power of his Free-will is able to bring forth good fruits Sect. 3 § 3. A good man out of the good treasure of his heart bringeth forth good things Quest 1 What is a good thing or a good worke Answ Good workes are generally thus described They are actions externall or internall conformable and agreeable to the will and to the Law of God But from this verse they may be thus defined They are workes which flow and proceed from a disposition of vertue For the good man out of the good treasure of his heart bringeth forth good things Quest 2 How many things are required unto a good worke Three things are required viz Answ First a good beginning that is the will well disposed and working out of true vertue For goods fruits cannot spring but from a good tree verse 33. Secondly a good matter or object that is something which is commanded by God for otherwise it will bee but will-worship as Matth. 15.6 In vaine doe they worship me teaching for doctrines the commandements of men Thirdly a good end that is the glory of God and those things which tend to his glory 1 Corinth 10.31 And thus if we desire to approve our selves to bee good men by our good fruits we must labour that I. Our wils may be rectified and rightly disposed And II. That our workes may be moderated according to the word of God in regard of the matter of them And III. That our end in all our good workes may be that God may be glorified in us and by us Verse 36 VERS 36. But I say unto you that every idle word that men shall speake they shall give account thereof in the day of Iudgement Object Bunderius a Papist from this place would prove Purgatory thus Men at the day of Iudgement shall give an account for every idle word which they have spoken Now which is this day of Iudgement certainely that day which comes presently after death according to that of the Apostle It is appointed unto all men once to die and after death comes Iudgement Therefore in that day after death men shall give an account of those things which have beene culpable and worthy of reprehension in them and which must bee expiated by temporall punishments now in what place can this be but only in Purgatory His meaning is this As soone as ever men die they shall give an account for their veniall and lesse sinnes which they have not satisfied nor suffered for on earth and those shall be purged by the paines and penance of Purgatory flames First Sophister-like he concludes that which Answ 1 hee proves not or hath that in the conclusion which is in neither Proposition For to me hee seemes to argue thus We must give an account for all our small sins Answ 2 at the day of Iudgement But this day of Iudgement is the time which followes presently after death Therefore there is a Purgatorie perhaps to punish such a Logician as hee is Secondly wee grant that by and by after death there is a particular judgement of God wherein every one shall give an account of those things which he hath done in the body Thirdly by the day of Iudgement both Franciscus Answ 3 Lucas and Gorranus and divers others understand the last day and generall Iudgement and some leave it doubtfull Sa Iudicij scilicet particularis in morte vel universalis that is by this Iudgement is either meant the particular Iudgement presently after death or the general Iudgement at the last day Now wee need not greatly care which of these say true for if the last day be here understood then Bunderius his Argument or Sophisme rather is absurd for there will bee no Purgatory after the day of Iudgement But if wee leane unto those who hold the place doubtfull then it will prove but an uncertaine Argument and consequently not an Argument of faith nor to build an Article of faith upon as Purgatory is to them A question may hence be demanded Quest whether every sinne be mortall of its owne nature or not Although it be true Answ that all sinnes are not equall but one greater then another and although also it be true that in a good and godly sense some sinne may be termed mortall and some veniall which yet may more fitly be called sins regnant and not regnant yet it is most true that every sinne is mortall of its owne nature and only veniall by way of Gods free acceptation and mercy for his owne names sake and merits of his deare Sonne our Lord Iesus as appeares by these reasons First because our Saviour here saith that wee must give a straight account of every idle word in the generall day of Iudgement and this is certaine because every idle word is flatly against the Law of God and yet these idle words are those sinnes which they call veniall And therefore this is a truth that all sinnes are mortall that is against the Law of God Secondly because the Rhemists Rhem. in 1. Iohn 3.4 confesse in plaine termes that every sinne is a swarving from the Law of God For doubtlesse that which swarveth from the Law is truely said to be against the Law but not agreeable to the Law Thirdly because the famous popish Friar and Romish Bishop Iosephus Angles in 4. sent pag. 215. teacheth the same doctrine in his booke dedicated to the Pope himselfe His words are these Omne peccatum veniale est al cujus legis transgressio Patet quia omne veniale est contra rectam rationem agere contra rectam rationem est agere contra legem naturalem praecipientem non esse a regulà rectae rationis deviandum Every veniall sinne is the transgression of some Law This is cleare because every veniall sinne is against right reason and to doe a thing against right reason is to doe it against the Law of nature which commandeth us not
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
time and opportunity to tempt us unto that which is evill that the experience of these may make us avoid them the better Fifthly it is good for a man to be truely religious because such have peace quiet and spirituall security Matth. 11.29.30 Those who belong not unto Gods Church have care disturbance feare and trouble yea safety no where for the wicked flee when no man pursues them but unto the righteous there is peace and a sure resting place Sixthly it is good for a man to bee of Gods flock and one of his fold because such have internall joy comfort and consolation yea can rejoyce in the midst of affliction Now this spirituall rejoycing springs from these three roots to wit I. From humility in the understanding And II. From purity in the affections And III. From sincerity and truth in the performance of the good will of God For he that is humble and lowly in his own eyes and base and vile in his own conceit and pure in his heart and affections and sincere in his life and without hypocrisie in his obedience cannot but have a great deal of joy and rejoycing within Seventhly it is good for a man to be a member of Christs Church and a servant in this house because then he shall alwayes dwell in Christs presence and be in his sight Peter saith here Master it is good for us to remain where we are and why because Christ was there and because he was ravished with his glory So those who are of his little flocke shall alwaies enjoy his presence and see his face Eighthly it is good for a man to be a religious member of the Church because then he shall enjoy the society of the Saints Peter shewed the delight he had in the company of Moses and Elias by his desire to make Tabernacles for them and great is the comfort that the Children of God find in the society one of another but the joy they shall have in the fellowship of the Saints in Heaven passeth knowledge and exceedeth expression Ninthly it is good for a man to be a member of the spirituall Church because then he will not regard nor inordinately love the world Peter forgets the world and all the pleasures and delights thereof saying Master It is good for us to be here and those whose hearts are ravished and enflamed with the love of God and who are assured of a portion in the Kingdome of Heaven doe lightly regard the things of this world Tenthly it is good for a man to be in the fold of the true Church because then hee will die the more confidently and cheerfully whereas on the contrary the remembrance of death is bitter to of those who are without the wall of the Church Lastly it is very good for a man to be in the Church Militant because great shall his reward and glory be in the Church Triumphant but of this we spake before Chap. 16 26. And thus we see that it is good for us to be here viz. in Religion and the true Church § 2. Let us make three Tabernacles Sect. 2 The Papists say that the Pope cannot erre Argum. we deny this and prove the contrary by this Argument If Peter may erre yea did erre then the Pope which they say is his successor cannot be exempted from erring but is subject to erre But Peter erred therefore the Pope may That Peter erred St. Hierome proves from this place and that First because he was contented and sufficiently satisfied in the contemplation of Christs humanity whereas blessednesse is essentially placed in the contemplation of his Divinity which St. Peter then saw not Secondly because he sought and desired a mansion on earth whereas he should have desired a heavenly mansion according to that of the Apostle we have here no abiding City but we seek one which is to come Thirdly Peter erred because he was unmindfull of the rest of the Apostles whereas he should have wished them the enjoyment of the society of their Saviour as well as himself but contrarily he saith Master it is good to be here although there be but a fourth part of thy Disciples with thee Sect. 3 § 3. One for thee one for Moses and one for Elias Quest Whether do the blessed soules being separated from the bodies know one another Or whether shall the Saints know one another in Heaven Answ That they shall appeares by these reasons namely First Adam in his estate of integrity knew Eve as soon as he saw her Genes 2.23 Therefore in heaven much more shall the Saints know one another because their knowledge is there more perfect in degrees then Adams was in Paradise Secondly because Peter here having but a tast of the glorious estate and condition of the Saints in Heaven knows Moses and Elias and therefore those who are perfectly glorified shall much more know one another Thirdly the Saints in Heaven shall mutually love one another with a true and perfect love and therefore also shall know one another A man may love things which he never saw but scarcely things which he never knew Fourthly those who are in Hell are endued with such a knowledge that they can know this or that man Dives being in Hell sees that is knows Lazarus in Abrahams bosome and this knowledge is given them for an augmentation of their torment And therefore much more the elect and blessed Spirits know one another because that addes unto their happinesse and helpes to make it compleat Fifthly the near Relation the Saints have one unto another helps to convince this truth For what are they They are al Children of one father all Servants of one Master all members of one body and therefore undoubtedly they shall all know one another Sixthly but yet no carnall thoughts or imaginations must be had either concerning the knowledge or the love of the Saints in Heaven as though a man should know his wife or Children or friends better then others or love them better then others for this conceit savours of the flesh and flesh and blood cannot inherit the Kingdome of Heaven all things there being spirituall for as there shall be a new Heaven and a new earth so also there shall be new men and new affections and new loves which shal be perfect and without any dregs Verse 5 Vers. 5. While he yet spake behold a bright Cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear him § 1. And behold a voice came from Heaven Sect. 1 It is not unworthy our Observation to mark That God revealed himself to his servants foure manner of wayes to wit Now of these three we have to treat of elsewhere First by the gift of Prophesie Secondly by ordinary inspiration of the Holy Spirit Thirdly by Vrim and Thummim light and perfection Fourthly by Bath-col per filiam vocis by a little small voice or an eccho whereby he
the Minister of the word Sacraments is said to save and to beget in Christ as the Apostle saith 1. Corinth 4.15 and. 2. Cor. 5.21 And therefore if we desire to walke in that way which leades unto him let us pray unto God to give us his holy Spirit let us attend carefully to the preaching and reading of the holy word and approach reverently and preparedly when we are invited to the holy Sacrament of the Lords holy Supper Who shall be made partakers of this life eternall Quest 3 First onely the Elect and faithfull Iohn 17.9 Answ 1 Acts. 2.47 Rom. 11.7 If it be here demanded whether the wicked Quest 4 shall rise or not at the last day I answer they shall but not unto eternall joy Answ but unto an eternity of torments Daniel 12.2 Matth. 25.46 and 2. Thes 1.8.9 Shall not wicked men rise at the great day of Quest 5 judgement unto eternall life shall not they also live for ever They shall rise unto eternall death Answ but not unto eternall life For I. It is like death herein as there is no exemption from death so there is no redemption from hell And II. In death there are two things namely First Mortis inchoatio the inchoation of death or the dolefull and strong pangs of death now this wicked men have for the bitter paines of eternall death are alwayes upon them they with St. Paul in another sence may justly say that they dye daily Secondly Mortis consummatio in death there is the period perfecting and consummation thereof Now this wicked men never have for they are alwaies a dying but they never dye Secondly all the Elect shall be made partakers Answ 2 of this everlasting life It may here be demanded whether the joy of Quest 6 heaven shall be alike unto all or unlike whether equall or unequall First in heaven there shall be Par gaudium Answ 1 an equal joy for every man shall receive his penny and shall have a fulnesse and perfection of joy Secondly in heaven there shall be Impar gradus Answ 2 different degrees of Glory Daniel 12.3 When shall the Elect and faithfull be made Quest 7 partakers of this everlasting life both in bodies and soules Answ 1 First in generall concerning the yeare when the Righteous shall rise unto life there was a double opinion to wit I. Some said it would bee 6000 yeares after the Creation of this opinion were Iustinus Iraenaeus Hieronymus Augustinus Lactantius Hilarius Rabbi Elias and some heathens II. Some said it would bee 6500 yeares after the Creation and of this opinion were Cyrillus Chrysostomus Hyppolitus Germanus Constantinopolitanus Vide Senens bibl Sanct. lib. 5. § 190. pag. 399. Answ 2 Secondly more particularly there are three times when this life eternall is by the Elect injoyed viz. I. Tempus Inchoationis There is the time when they are first interested into this life and that is when they are Regenerated Iohn 5.24 and 17.3 and 1 Ioh. 3.2 Thus this fruition of life Eternall is begun in this life Read Rom. 5.2 Colos 3.3 Gal. 2.20 II. Tempus Possessionis There is the time when they enjoy this life in Soule onely and this is presently after death When First the body rests from labour Revelat. 14.13 And Secondly the soule hath a certaine perfection Quest 8 It may here be questioned If the soule doth not sleepe as well as the body untill the generall Resurrection Answ 1 First some held that the soule was like the body altogether mortall and the same in men with beasts as the Nazarens thought Danaeus and therefore the soule should never be restored to the body or to life as the Saducees dreamt Answ 2 Secondly some held that the soule died but that at the Resurrection it should be restored againe alive to the body and thus thought the Arabians Thirdly some held that the soule died not but Answ 3 onely when it departed from the body it fell a sleepe and slept untill the day of judgement And of this opinion were well nye 20 Fathers who are reckoned up by Senens § 345. Page 569. 570. Fourthly some held that the soule enjoyed the Answ 4 presence of God before the generall Resurrection but imperfectly Pet Mart. 3. 14. 16. Page 684. Fifthly some hold that the Elect and faithfull Answ 5 in regard of their soules doe perfectly enjoy the pesence of God presently after their corporall dissolution Here some object God onely is immortall Object 1. Timoth. 6.16 and therefore the soule is mortall First God onely is Eternall wee only sempiternall Answ 1 God is from everlasting Aparte ante and to everlasting aparte post but man had a beginning although he shall have no end because both soule and body shall be conjoyned together againe at the last day and shall endure for ever Secondly God onely is the fountaine of Immortality Answ 2 having life and immortality in himselfe and of himselfe but we are made immortall onely by him Thirdly that the soule is immortall and dyeth Answ 3 not appeares thus The Scripture saith the soule goes to God Eccles 12.7 Revelat. 7.15 and .14.4 And Stephen commends his soule to God Acts. 7.59 And CHRIST saith That man cannot kill the soule Matth. 10.28 And. Iohn 6.40 Christ promiseth to the faithfull that they shall be raised up and made partakers of life everlasting III. Tempus perfectionis there is the time when the Elect shall absolutely and perfectly enjoye this life eternall and that is in the Resurrection when the body and soule shall be united and conjoyned together for ever inseparably What is this life eternall Quest 8 Answ 1 First it is Life Here observe that life is either Increate as is the life of God Or Create and is either Naturall as is the life of the body or the life which we leade in the body Or Spirituall which is Inchoate and imperfect in this life Or Comsummate and perfect in the life to come Answ 2 Secondly this Spirituall life consists in the union of the soule with God Iohn 17.21 Revel 21.3 Answ 3 Thirdly this Communion will be I. With the humanity of CHRIST And II. With his Deity And III. With the Father and the holy Ghost Iohn 17.22 Answ 4 Fourthly the difference between this inchoate and that consummate spirituall life is this that there God will be all in all by himselfe without the use of meanes There shall be no need or use of the word and Sacrament and Temples and the like nor any use of the creatures the Sunne Moone and the rest Indeed there shall be an use of the creatures Rom. 8.21 but it is for pleasure and delight not for necessity or want What manner of life shall this everlasting Quest 9 life be First it may be illustrated and described by the Answ 1 names given thereunto Heaven is called I. A reward great is your reward in heaven And II. An inheritance Rom. 8.17 and. 1. Pet. 1.4 And III. A crowne of
And it was the third houre when they crucified him St. Iohn 19.14 saith it was the preparation of the Passeover and about the sixt houre they delivered him to be crucified St. Luke 23.44 saith It was about the sixt houre and there was darknesse over all the Land Now the summe is this that Christ was crucified at the 3. and 6. houre the 3. houre being ended Sect. 5 and gone the sixt houre going but not ended § 5. He saith unto them goe ye also into my Vineyard Observ We see here that the Labourers stand all idle untill they be called to teach us that the beginning of all grace and goodnesse is from Gods call and not from our selves Whence it may be demanded Why doth God then blame any for disobedience and wickednesse Why doth he not call them Quest seeing he knowes that they can doe nothing without his call Answ There is a double call namely First a generall call by the word Proverb 1.24 and 8.1.3 c. and 9.3 c. Now every Christian is thus called therfore the fault is in themselves because they willingly sleight despise this call Secondly there is a particular call and that is when men are inwardly moved by the Spirit Now J perswade my selfe that there are none which live under the generall call of the word but they have also the particular call of the Spirit which moves them unto repentance and obedience Now this particular call is threefold viz. I. Unto the externall society of Christ and thus the Apostles were called to follow Christ Matthew 4.19 c. and 9. And II. Unto internall grace and this is twofold namely First generall from which a man may fall Mat. 20.16 and 22.14 Galath 5.13 And Secondly reall and effectuall Rom. 8.28 c. Cantic 2.10 and 5.2 4. And therefore it is not sufficient for us I. To be called generally by the word of God Or II. To be called generally by the Spirit of God for the stony ground heard with joy But wee must learne and labour First to be changed and to be made new creatures 2. Corinth 5.17 Gal. 6.15 And Secondly to be humbled by a lowly confession and acknowledgement yeelding our selves to be the Liege Seruants of God 1. Corinth 16.20 And Thirdly to deny our selves Mat. 16.24 And Fourthly to labour to bring every rebellious thought in obedience unto the Spirit 2. Corinth 10.4 And III. There is a particular call unto particular callings and functions and thus Bezaleel and Aholiab were called thus Saul and David were called and thus Ministers are called to the worke of the Ministery VERS 8 9 10 11 12 13 14 15 16. And when even was come Vers 8 9 10 c. the M. of the Vineyard said unto his Steward call the Labourers and give them their hire beginning at the last till thou come to the first And they which were hired about the eleventh houre came and received every man a peny Now when the first came they supposed that they should receive more but they likewise received every man a peny And when they had received it they murmured against the master of the house saying these last have wrought but one houre and thou hast made them equall vnto vs which have borne the burden and heate of the day And he answered one of them saying Friend I doe thee no wrong didst thou not agree with me for a peny Take that which is thine owne and goe thy way I will give to this last as much as to thee Is it not lawfull for me to doe as I will with my owne Is thy eye evill because I am good So the last shall be first and the first last for many are called but few chosen Sect. 1 § 1. So when Even was come c. Bellarmine lib. 1. de Sanctorum beatitudine cap. 1. produceth this place to prove that the soules of the Saints doe not enjoy the beatificall vision and sight of God untill the Resurrection and he argues thus Object The Master of the family calls all the servants at night and gives them their hire Now by Night is understood the Resurrection as by the Penny is meant Life everlasting And therefore untill the Resurrection they doe not enjoy the Joyes of heaven or the presence of God Answ 1 First Chrysostome in hunc locum admonisheth us not to straine every particular of a Parable but onely to consider the scope of Christ in the propounding thereof Now the scope of our Saviour seemes to me to be threefold namely I. That all the elect shall be endued with life eternall at what houre soever they be called And II. To shew that the Fathers and Saints in the new Testament labour a shorter time then did they in the old that is the elect obtaine Heaven sooner in fewer yeares now under the Gospell then they did under the Law And III. To teach us that not alwayes they who are first called come first to Heaven for often they who are later called come sooner to their journeyes end Answ 2 Secondly suppose we should admit and grant that our Saviour speakes here of the last publike and generall Judgement yet this would not take away the particular Judgement in which there is given to every man as soone as he departs out of this life a part of his reward Sect. 2 § 2. Give them their hire Object 1 The Papists say That a man may truly satisfie the wrath of God for the punishment due unto sinne by his good workes and Bellarmine de poenit Lib. 4. Cap. 8. produceth this place for the proofe hereof arguing thus Jf good workes may merit or deserve eternall life then much more may they avert and turne away temporall punishments But the first is true from this place where the Kingdome of God is called wages or reward and 2. Timoth. 4.8 it is called the crowne of Iustice which God the just Iudge shall give where the Apostles intimates That t is a reward justly given to mens deserts Therefore good workes may much more redeeme temporall punishments Answ Wee utterly deny that heaven can be merited with good workes For First St. Paul having first said The wages of sinne is death addeth further but the gift of God is eternall life Rom. 6.23 Where he calleth it a gift and not wages Secondly it is called in this parable a reward or wages but not in respect of the workemans labour but of Gods covenant and promise For I. Jf it were by desert then he that laboured twelve houres had deserved more then he that wrought but one As St. Ambrose saith de vocat Gentium Lib. 1. Cap. 3. Hora undecima intromissos in vineam c. They which were sent into the Vineyard at the eleventh houre the divine indulgence made equall to the Labourers of he whole day not paying the wages of their labour but powring out the riches of his goodnesse c. that they which endured much labour and received no
vouchsafe to cast the eye of his love upon us Answ 3 Thirdly this will be a most fortunate and happy march unto us and therefore it is not without cause that we should labour so earnestly to effect it Here observe That our marriage with Christ is First Conjugium pacificum a peaceable marriage for by this new covenant we obtaine pardon and remission of all our sinnes and are reconciled unto God Ierem. 31.33 34. Rom. 5.1 Secondly Conjugium faecundum a fruitfull marriage under the Law we were barren of all good workes it enjoyning us to do those things which we lacked power to performe but Christ gives us power in some measure to doe that which he requires of us and so under the Gospel we become fruitfull in every good worke Thirdly Conjugium amabile a loving marriage for as the husband and wife are one body so is CHRIST and his Church Ephes 5. The husband calls the wife his delight Esa 62.6 And the wife answers the husband That she loves him with her whole heart Psalm 18.2 And hence followes that sweet Sympathy and kind Communion between Christ and his Children who are married unto him I. As Christ suffered in the flesh so doth his spouse the Church 1. Peter 4.1 II. As Christ was crucified so the Church crucifieth her carnall members Colos 3.5 Galath 5. III. As Christ died so by little and little the old man dies in the faithfull Iohn 11.25 IV. As Christ was buried so by Baptisme we are buried into his death Rom. 6. V. As Christ is now in glory so the faithfull shall be glorified with him at the last Colos 3.3 and 1. Iohn 3. VI. As Christ bare our infirmities so he is still sensible of our miseries as appeares by his owne words unto Saul when he persecuted the Church Saul Saul why persecutest thou me Acts 8. Fourthly Conjugium insolubile a knot never to be untied a match which can never be unmade and a marriage which shall never be made void Death may separate husbands and wives and dissolve corporall marriages but nothing shall separate the faithfull from Christ Rom. 8.36 c. And therefore seeing it is so peaceable fruitful amiable in dissoluble a mariage we may safely conclude that it is a happy marriage and because happy therefore worthy to be laboured for Quest 5 When are we invited and called unto this marriage Answ When we are invited and called to come unto the Table and Supper of the Lord. Quest 6 But may we not when we feele our selves weake in faith and obedience abstaine from comming unto and forbeare the Lords Table First we are made the worse by abstaining and therefore we must not forbeare to come The longer the wounded person absents himselfe from the Answ 1 Surgeon the worse his wound growes Secondly they who feare to come and forbeare Answ 2 comming to the Lords Table because they are weake dishonour God as though he would accept of none but strong men in CHRIST IESVS Thirdly by abstaining from the Lords Table Answ 3 we shall proclaime our selves to be Hypocrites because if we were not such we might come having a warrant to come though we were weak 2. Chronic 30.19 c. Fourthly those who abstaine from comming Answ 4 upon a pretence of infirmity and spirituall weakenesse give ill example unto others and cause others to censure them as contemners and neglecters of the Sacrament seeing they refuse to come although God hath invited them Fifthly to forbeare comming upon such a pretence Answ 5 is contrary to the Apostles charge who commands us not to examine our selves and so stay away but to examine our selves and then to come 1. Corinth 11.28 Let a man therefore examine himselfe and so let him eate c. Sixthly those who are most unfit to come unto Answ 6 the Lords Table in their owne conceit are most fit in Gods opinion and therefore by no meanes such must forbeare comming Seventhly we must take heed how we deny or Answ 7 refuse to come when we are invited lest we thereby incurre the wrath and anger of God and cause him in his wrath to deale with us as he did with those who here would not come when they were called to the wedding verse 3.7 What resemblance was there betweene the Passeover Quest 7 and this marriage of the Lambe the Eucharist First the Paschall Lambe was Answ 1 I. A token of perseverance in Religion notwithstanding afflictions and persecutions And II. A memoriall of our deliverance from Egypt And III. A Thankesgiving for the slaughter of the first borne in Egypt And IV. A Lambe called the Lords Passeover although it be but a signe of his Passeover Secondly the Lords Supper is Answ 2 I. A token of perseverance in profession though we be persecuted for it for CHRISTS sake And II. A memoriall of our redemption from death sinne and Hell And III. A Thankesgiving for the death of Christ And IV. Called the body of CHRIST although it be but the Sacrament of CHRISTS body unto us What resemblance is there betweene Baptisme Quest and this Sacrament of the Lords Supper First Baptisme is Answ 2 I. That whereby we testifie our entring into Christs body And II. The badge of our faith And III. Our initiation in Gods worship Secondly the Eucharist is that I. Whereby we testifie our union with Christs Answ 2 whole body And II. A token of our love to God and our Neighbour And III. That whereby we testifie our continuance in Gods worship Vers 11 12 13 14. VERS 11 12 13 14. And when the King came in to see his gnosts he saw there a man which had not on a wedding garment And he saith unto him Friend how camest thou in hither not having a wedding garment And he was speechlesse Then said the King to his Servants bind him hand and foot and take him away and cast him into utter darknesse there shall be weeping and gnashing of teeth For many are called but few are chosen Sect. 1 § 1. He saw there a man Observ Our Saviour by these words would teach us That Gods eye is upon all his guests that comes to his Table Reade Zephan 1.12 Hebrew 4.13 Quest Why doth God observe all that come to the Sacrament of Christs Supper Answ 1 First God hath decreed to judge all things yea the most secret things and therefore hee observes all things yea even our hearts and reines Answ 2 Secondly GOD hath ordained to give to every man according to his workes and therefore he observes both the workes hearts and desires of all Sect. 2 § 2. Friend how camest thou in hither Obser Our Saviour by this loving compellation Friend would teach us That God deales in a peaceable manner even with Sinners as we see by his dealing with Adam Eve and Cain Genes 3. Quest Why doth the Lord deale so fâ—iendly with wicked men Answ 1 First because this manner of dealing of the Lords with men makes them
this must be understood figuratively not properly that is wheresoever Christ is there is joy and comfort and happinesse but this doth not overthrow a locall heaven the Seate of glory and the Throne of CHRIST where hee dwels in regard of his Humanity and where is the greatest manifestation of the Majesty and glory of GOD. But this pleaseth not the Objecters neither who strive to evert this locall heaven Thirdly CHRIST in these words Vntill I drinke Answ 3 it new with you doth promise a communion and participation of glory and eternally felicity unto his Apostles with himselfe For although meate and drinke doe not properly suite and agree with the Kingdome of God where wee shall neither be subject to hunger nor thirst yet it is usuall with the holy Ghost in Scripture in a figurative phrase of speech to expresse the participation and communion of Spirituall graces and Celestiall glory and felicity by corporall things And hence our Saviour speakes here of a new kinde of drinking untill I drinke it new to shew that the life which they shall have in heaven with him shall not need to bee sustained and conserved by eating or drinking but shall be an immortall and incorruptible life Fourthly it is false that these words of our Saviour Answ 4 Vntill I drinke it new with you in my Fathers Kingdome were fulfilled when hee ate and dranke with his Disciples after his Resurrection and before his visible ascension For when hee was in a middle state betweene a mortall and celestiall life then the Kingdome of God was not made manifest and therefore hee saith unto MARY Touch me not because I am not as yet ascended unto my Father the meaning of which words is this that the state of his Resurrection was not perfect and in every degree compleate and absolute untill he were seated at his Fathers right hand in the Kingdome of heaven Fifthly the Apostles were not as yet entred into Answ 5 the Kingdome of God when they ate with CHRIST after his Resurrection they being still in a mortall state And therefore this speech untill I drinke it new with you was not fulfilled when CHRIST ate and dranke with them after his Resurrection Sixthly Christ before his visible Ascension was Answ 6 not in regard of his humanity in heaven but on earth as shall elsewhere be shewed And therefore noâ—withstanding this Objection this truth stands firme That the name of Heaven doth declare a certaine region not seene or perceived by this visible world but concealed from it into which Christ entring with his body doth now sit at the right hand of his Father And consequently that neither heaven nor the humanity of Christ is every where Seventhly our Saviour in these words Answ 7 I will not henceforth drinke of the fruite of the vine untill I drinke it new with you in my Fathers Kingdome doth import these two things viz. I. That henceforth he will not drinke of the fruit of the earthly vine and hereby doth intimate that this shall be his last draught For as to men ready to dye is given drinke instead of a farewell so CHRIST being now about by the death of this corporall and earthly life to be changed into an heavenly condition by this draught would as it were bid his Disciples farewell II. He implies here that he will drinke new wine with them in his Fathers Kingdome Now this particular is two manner of wayes interpreted by Expositors to wit First it may be understood of his Resurrection which was the beginning of the New Testament and the Kingdome of the father And thus Chrysostome by the Kingdome of his Father understands his Resurrection and by the new wine which therein he will drinke with his Disciples understands that corporall eating and drinking of our Saviour with his Apostles after his Resurrection mentioned Luke 24.43 For thence it is evident that he ate corporally though not for any corporall necessity but onely to confirme the certainty of his Resurrection Indeed St. Luke in the place before cited mentioneth Christs eating but not his drinking but St. Peter Acts 10.40 41. saith Him God raised up the third day and shewed him openly Not to all the people but unto witnesses chosen before of God even to us who did eate and drinke with him after he rose from the dead Now by St. Peter it appeares that Christ both ate and dranke with his Disciples after his Resurrection but whether he dranke water or wine or some other drinke that is not mentioned and therefore it were a hard taske to prove that he dranke wine But grant that this which he dranke was wine and that this was the wine which in this verse he foretold that he would drinke with his Apostles then we must understand it to be called New because he dranke it after a singular new and unwonted manner that is not in shew or appearence onely but truly and really not with a phantasticall but with a true body he both ate and dranke although he were now changed into a celestiall immortall and incorruptible estate and was free from all corruptible conditions of body And thus we see if our Saviour speakes of his corporall drinking here what is meant by Kingdome what by wine and what by new wine Secondly these words of our Saviours mentioned in this verse may be and I conceive is rather to be understood of life eternall where many comming from the East and West shall sit downe and banquet with Christ Luke 13.29 For by the Kingdome of his Father is meant that Kingdome which the Elect shall enjoy after this life in Heaven and by his drinking of new wine with them is not meant any earthly drinke for there shall be no such in heaven but some celestiall liquor that is no other thing then that joy delight mirth and eternall consolation which â—fter the period of this miserable life the faithfull shall injoy â—n the celestiall Kingdome of their heavenly Father with their Lord Christ And thus which way soever we interpret these words they make nothing for the Vbiquity of the Body of Christ This verse serveth us as another Argument to confute the Popish Transsubstantiation Argum. There remained wine still after the consecration and distribution amongst the Apostles for Christ saith here That he will drinke no more of this fruit of the vine c. Therefore there remaineth wine still in the Sacrament and consequently no body or blood of Christ For Wine and Blood cannot be both there corporally and substantially as the Papstts teach VERS 30 And When they had sung an Hymne Vers 30 they went out into the mount of Olives For the understanding of this verse observe that the Booke of the Psalmes was divided according to the time when they were sung For Some were sung every morning as Psal 22. at the morning Sacrifice And One was sung upon the Sabbath day as Psal 92. And At the Passeover they sung from Psalm 112. to verse
kisse unto his Master Answ 2 Secondly when they came to apprehend Christ it was night now although they had lights and torches yet they could not so clearely see as in the day time and therefore that they might take the right person Iudas gave this signe Answ 3 Thirdly others say this was done because Iudas thought that CHRIST would hide himselfe and get out of the way when he saw that he was betrayed and therefore he saith whomsoever I shall kisse that same is he hold him fast as if hee would say when you see me kisse one know that it is he whom ye seeke and whom you are sent to apprehend and therefore as soone as the token is given take him and hold him fast lest he slip out of your hands as often he hath escaped out of the hands of the Iewes VERS 49. Vers 49 And forthwith he came to JESUS and said Haile Rabbi and kissed him § 1. Haile Rabbi Sect. 1 It is most evident although it be questioned by some that every Rabbi in the dayes of our Saviour had Disciples and that his owne Disciples and other well-wishers stiled him by the name of Rabbi for Iohns Disciples saluted Iohn by the name of Rabbi Iohn 3.26 And CHRIST alâ—o by the same name or title Iohn 1.31 And Iudas his Master God save thee Rabbi § 2. And kissed him Sect. 2 Why did CHRIST permit himselfe to be killed and saluted by a traytor Quest First some say he suffers it that hereby he Answ 1 may provoke Iudas to repentance and love Carthus s Secondly he permits it for our example to Answ 2 teach us patience and meekenesse and that we should not turne our faces from our enemies And Thirdly to teach us not to suspect untill we Answ 3 have true and evident grounds Iudas was a publike Disciple but a private hypocrite and traytor and therefore CHRIST will not suspect him untill he have openly shewed himselfe what he is Fourthly CHRIST came into the world cloathed Answ 4 with our nature for this end to dye for us and by death to ransome and redeeme us and therefore he would neither decline his apprehension nor his death that we thereby might see how willingly by his death he purchased our salvation Vers 51 52 53. VERS 51 52 53. And behold one of them which were with JESUS stretched out his hand and drew his Sword and stroke a servant of the high Priests and smote off his eare Then said JESUS unto him Put up againe thy sword into his place for all they that take the sword shall perish with the sword Thinkest then that I cannot now pray to my Father and he shall presently give me more then twelve legions of Angels § 1. And behold one of them streched out his Sect. 1 hand c. The Disciples seeing Christ their Master apprehended aske him if they shall smite with the sword But Peter not staying for an answer drawes forth his sword and smites off Malchus his eare Which fact his Master doth not approve off but reproves commanding him to put up his sword into his sheath Why would not Christ permit his Disciples to defend him Vi c. armis with dint of sword Quest First because all they which use the sword without a calling to use it shall perish by it Answ 1 verse 52. Secondly because he needed not the helpe and Answ 2 protection of men verse 53. Thirdly because it was necessary that he should Answ 3 suffer according to the decree of his Father ver 54. Fourthly because the Scriptures could not otherwise have beene fulfilled then by the death and blood-shed of Christ Sect. 2 § 2. Put up thy sword into his place If the studious Reader would see this point handled viz That it is not lawfull for a private man to murder an offender and in what cases the Schoole-men have allowed it and in what cases not let him reade Antonin sum part 2. tit 7. Cap. 8 § 2. If the vulgar reader would be satisfied in the point I referre him to Dr. Mayer upon Matth. 26.52 pag. 313 314. Sect. 3 § 3. Cannot I now pray unto my Father and he would give me twelve legions of Angels c. If the Reader would know the derivation of this word Legion and how many souldiers it contained let him reade Sylloge vocum exotic pag. 174 175. If the Reader shall observe some difference amongst the Evangelists concerning the place where Christ was judged or the time when he was judged and desire to see how they may be reconciled I referre him to Pareus s Pag. 879 880. and Dr. Mayer s pag 314 315. Vers 60.61 VERS 60 61. At the last came two false witnesses and said this fellow said I am able to destroy the temple of God and to build it in three dayes Quest Why doth St. Matthew call these two false witnesses seeing our Saviour spake some such thing as they said Iohn 2. Answ They are called false witnesses because they changed both CHRISTS words and meaning for Iohn 2.19 he saith Destroy ye this body and within three dayes I will raise it up againe but they say This fellow said I am able to destroy this temple made with hands c. See Muscul s pag. 574. b. Vers 63 VERS 63. But IESUS held his peace Quest Why did our blessed Saviour hold his peace and not answer for himselfe Answ 1 First because it was to no purpose to answer he fore-seeing and knowing that whatsoever hee should answer they would calumniate and pervert and carpe at yea condemne him notwithstanding Answ 2 Secondly because the accusations which were brought against him were frivolous and idle and not worthy an answer Thirdly because the high-Priest who sate in Answ 3 judgement was unworthy by reason of his hypocrisie of any answer or reply from Christ Reade Muscul Pag. 576. a. b. Fourthly because hereby he would teach us Answ 4 meekenesse and patience in injuries Carthus s VERS 68. Prophesie unto us thou CHRIST Vers 68 who is be that smote thee It is not unworthy observation how maliciously the Iewes set themselves against the offices of CHRIST who was anointed King Priest and Prophet For First they mocke the Kingly office of Christ Matthew 27.19 when they put a crowne of thornes upon his head for a Crowne and a reed into his hand for a Scepter Secondly they mocke the Priestly office when they said He saved others let him now save himselfe Matth. 27.40 Thirdly they mocke his Propheticall office in these words Prophesie unto us thou Christ c. VERS 75. Vers 75 And Peter remembred the words of IESUS which said unto him Before the cocke crow thou shalt deny me thrice And he went out and wept bitterly § 1. And Peter remembred the words of IESUS Sect. 1 How many things are required unto true repentance or of the truely penitent Quest Three things as we may gather from this verse Answ namely First they must remember
shew us the fruits and effects of Covetousnesse Answ 1 that so we might beware of avarice it selfe The onely cause that we read of which moved Iudas to betray his Master was covetousnes therfore we should avoid it with all our power through liberality some have entertained Angels into their houses yea Christ himselfe but through covetousnesse some have expulsed CHRIST out of their coasts as the Gergesines and some have sold Christ unto death as Iudas here did Wherefore let the horriblenesse of the fruit make us abhorre the tree Answ 2 II. This History was written to shew us Gods anger against Murderers such as Iudas was he being a maine a better in the death of CHRIST Hence we may learne Observ That murder as a great evill is to be avoided and shunned Quest 5 Why must we so carefully beware lest we fall into this sinne of murder Answ 1 First because it is contrary to God for he gives life and therefore he will not have the life of creatures to be taken away but murderers take away life whence Sathan is called a murderer and Lyar Iohn 8.44 Answ 2 Secondly because life is the best temporall gift which God gives unto man and thâ—refore the Devill saith Skin for skin and all that a man hath he will give for his life Now a murderer robs him whom he murders of this most precious temporall blessing Answ 3 Thirdly we had need carefully to avoid this sinne because God will not have it pardoned or suffer it to be forgiven Read Exod 21 23. and Deuter. 19.13 Numb 35.31 Hence Iacob inveighes against yea curses his Sonnes cruelty and murder although it was done for to revenge that great indignity which was offered unto their Sister Dinah Genes 49.7 Answ 3 III. This History was written to shew us Gods anger against Traitors for we read but of two that hanged themselves and they were both traitors Achitophel and Iudas And therefore Salomon saith J hate a Traitor Having handled some generals concerning this history it remaines now that we should treat particularly of these two verses Quest 6 How many things are observable in these two verses Answ These two namely First Iudas his repentance wherein we have three particulars observable to wit I. The occasion thereof viz. when he saw that Christ was condemned § 2. II. The action which is twofold to wit First he repented him of what he had done § 3. Secondly he made restitution of the money backe againe § 4. III. His confession which is twofold namely First he confesseth his owne sinne § 5. Secondly he confesseth Christs innocency § 6. Secondly the Priests answer unto him wherein two things are observable viz. I. Their excuse of themselves What is that to us § 7. II. Their laying the blame upon him See thou to it § 8. Sect. 2 § 2. When he saw that Christ was condemned What is meant here by Seeing Quest 1 First some by Video to see understand Intelligo Answ 1 to perceive or understand as if the meaning of our Evangelist were when he understood that Christ was condemned to death c. according to those phrases Loquere ut videam speake so that I mâ—y understand and know what thou saiest and Christ saw their hearts that is knew the thoughts of their hearts as if Iudas before now knew not that Christ should dye or that his death was intended or aimed at by the Pharisees But this cannot be thus For I. Christ had plainly foretold his death The Sonne of man must be betrayed into the hands of sinfull men and crucified and had told Iudas that it should be by him II. The Scripture saith plainly the Scribes and Pharisees sought to slay Christ and Iudas hereupon askes what will ye give me and I will betray him unto you Matth. 26.15 And therefore he could not be ignorant that his life was aimed at III. If he were not guilty of the death of Christ then why was his punishment so great Secondly to See is to consider or intently looke Answ 2 into the thing done as if before he had not sufficiently foreseene the nature of the fact the infamy that would follow the doer thereof the end of the fact and the wrath of God against him that did it these things he had not observed nor taken into his consideration before but now he saw them most clearely when the fact was done Whence two things may be observed to wit First that for the most part men sinne inconsiderately never considering what they do till the deed be done and then like fooles say Non putaram I did not thinke it Secondly that the conscience is quicker sighted when the sinne is committed then it was before for although before sinne we see not the nature fruit or end of it yet after sinne we do Rom. 6.21 § 3. Hee repented Sect. 3 What arguments or signes or shewes of repentance Quest 1 may a Reprobate have The Reprobate may have a certaine repentance in him of sinne whereby Answ First he doth acknowledge his sinne And Secondly is prickt with a feeling of Gods wrath for sinne And Thirdly is grieved for the punishment of sinne And Fourthly doth confesse and acknowledge his sinne And Fifthly acknowledgeth God to be just in the punishing of sinne And Sixthly desireth to be saved And Seventhly promiseth repentance in his misery and affliction in these words I will sinne no more And all these it may be were in Iudas Js not repentance good hath not the Lord exhorted all unto repentance and promised pardon Quest 2 to every penitent person Ezech. 18. Matth. 3. Acts 3.19 Why then is Iudas his repentance named and himselfe not pardoned First as there is a good and true repentance so there is a bad and false and therefore although Answ 1 some repentance be good yet all is not Answ 2 Secondly repentance is divided into two parts namely humiliation and conversion mortification and vivification Answ 3 Thirdly the repentance here spoken of signifies onely humiliation Answ 4 Fourthly we divide humiliation either I. According to the motion thereof Or II. According to the moving cause thereof Or III. According to the effect thereof First humiliation is divided according to the motion thereof thus I. There is a solitary or sole humiliation when sinners are onely dejected and cast downe by reason of their sinnes II. There is a humiliation conjoyned with comfort and a certaine ere ion of the Spirits to some joy Quest 3 Hath this humiliation alwayes place in the righteous or have the godly alwayes some joy and comfort commixed with their humiliation Answ No for often they are destitute of all hope and comfort for a long time as Psalm 32.6 Quest 4 Doe the godly then despaire when they are destitute of this hope and comfort Answ There is a double desperation namely First temporall and this is incident to the righteous as appeares by Iob. 3. and David Psal 32. and 80. Secondly finall
First it was an absurd reasonlesse answer for Answ 1 Pilate enquires after CHRISTS fault and they answer they would have him punished Hee saith What evill hath he done and they say Crucifie him they object nothing against him and yet cease not crying to have him punished And Secondly it was a troublesome rude unmannerly Answ 2 and importunate answer to desire a mans death whom they could not justly taxe or accuse of any evill yea to desire it with an unamimous consent and to baule for it with one mouth and mind and to answer at least implicitely â—e hath done no evill but what of that Let him notwithstanding be crucified VERS 24 25 26. When Pilate saw Vers 24 25 26. that he could prevaile nothing but that rather a tumult was made he tocke water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Then answered all the people and said His blood be on us and on our children Then released he Barabbas unto them and when he had scourged JESUS he delivered him to be crucified § 1. He washed his hands Sect. 1 How many sorts of washing of hands were there amongst the Jewes Quest There were three sorts in use amongst them Answ viz. First Pharisaicall and superstitious now this was reproved And Secondly Ordinary for outward decencie and this was allowed And Thirdly in token of innocencie and this was commanded the Elders of the neighbour Cities in case of murder Deuter. 21.6 And this is that washing which Pilate here practiseth and unto this the Prophet David alludes Psal 26.6 I will wash my hands in innocencie and so I will compasse thy altar § 2. His blood be upon us and upon our children Sect. 2 What may we learne from this answer of the multitude Quest First we may learne hence the custome of the Answ 1 Jewes in capitall offences viz The Iudges and witnesses when sentence of death was pronounced against the malefactor did put their hands upon the condemned persons head saying Sanguis tuus super caput tuum Thy blood be upon thine owne head Now unto this the people have reference in these words His blood be upon us and upon our children As if they would say Be not thou so scrupulous to judge an offender for if thou think est thou dost an unjust thing let the vengeance of his innocencie fall upon us and our posterity Secondly we may learne by that which followed that this their answer was of a deepe dye and Answ 2 a loud crye For in that great and terrible siege of Ierusalem there died by the famine and pestilence an innumerable number by fire and sword 1000000. 2000 were found who either killed themselves for one killed another 7900 were taken Captives whereof 7000 were sent into Egypt and some were slaine and some reserved for triumph and all those who were 16. yeares of age or under together with many other of the common sort Caesar sold for thirty a peny that as they or their Fathers sold CHRIST for thirty pence so thirty of them by the just judgement of God were sold for a peny (o) Patriarches pilgrimage pag. 48. fine Jf the Reader would see this illustrated to the life and what heavie judgements followed the Iewes after this loud crying cry of theirs and how they were cursed in their soules and bodies and persons and land and estates Let him then read Mr. Weemse his 4. degenerate Sonnes Page 328 329 330. c. Answ 3 Thirdly we may learne hence that sometimes God answers and plagues wicked men even according to their owne wicked desires and curses upon themselves For the better understanding hereof observe that in the Market place in Ierusalem close by Pilates house stood a high seate or Tribunall made of faire stone curiously wrought on which Pilate taking water washed his hands before the people saying I am innocent of this mans blood unto which the people cried His blood be upon us and upon our children which afterwards fell upon them by Gods appointment according to their owne wish For in the same place and close by the same seate were two bloody massacres executed upon them the one by Herod because they would not give him money out of their Treasury which they called Corban for the making of a watercourse and the other by Florus Generall of the common souldiers and this was more cruell and barbarous by much then the former Vers 28 29 30. VERS 28 29 30. And they stripped him and put on him a scarlet robe And when they had platted a Crowne of thornes they put it on his head and a reed in his right hand and they bowed the knee before him and mocked him saying Haile King of the Iewes And they spit upon him and tooke the reed and smote him on the head c. Quest What may we learne from the passion and suffering of CHRIST upon the crosse Answ The Lessons which we may learne hence are many namely First we may learne the intollerable anguish and paine that he suffered for us Moses was not able to hold up his hands from morning untill night but was glad to have a stone put under him and his hands held up how great then was our deare Saviours paine who hung upon the crosse by the hands all the weight of his body hanging upon his armes Secondly Christ died an accursed death Deut. 21.22 to teach us that he onely takes away the curse from us by his death making all those happy and blessed who beleeve on him Thirdly Christ in his death was lifted up on high viz on the crosse that so all eyes might be upon him according to his owne speech when I am lifted up from the earth I will draw all unto me Iohn 13.32 He was raised up that all might looke upon him as their onely preserver from the wrath of God and reconciler unto God and Doner of spirituall grace and heavenly glory Fourthly Christ in his death hung betwixt heaven and earth in the midst to shew that he is the onely Mediatour betweene God and man Fifthly CHRIST hung in the aire to shew that by his death he overcame Sathan the Prince of the aire Sixthly when CHRIST hung vpon the crosse all his body was dyed with the blood which issued from his hands and feet and side to teach us that our sinnes for which he suffered was of a scarlet and bloody die Esa 1.18 Seventhly Christ in his death held downe his head as it were offering himselfe to be kissed by us thereby teaching that he gave himselfe to death out of his unspeakable love towards us Eighthly by the Crowne of thorne which was set upon Christs head is shewed that by his death he hath purchased a perpetuall Kingdome for us and will make us all Kings with his Father the King of Kings Revel 1.11 Ninthly his armes were stretched abroad in his death as if thereby he would destribute unto