it God the Father who best of all knew the value and worth of it Quomodo How was this price paid not unwillingly but willingly Pro quibus For whom was it bought not for himselfe but for us Names and elegancies thereof I. Because life is sweet unto all therefore it is called life eternall Mat. 25.44 The righteous goe into eternall life II. Because all men desire some certaine estate therefore it is called an Inheritance immortall incorruptible and undefiled 1 Pet. 1.4 III. Because all men have some ambition and aspiring thoughts in them therefore it is called a Kingdome c Lu. 12.32 and a crowne of glory 2 Tim. 4.8 IV. Because all men deâ—ight in the light therefore it is called light inaccessible d 1 Tim. 5.16 V. Because all men desire honour and glory therefore it is called a weight of glory e 2 Cor. 4.17 Thus the Lord expresseth heaven by those things which are most desired by men Effect because it makes us to be glorious that both in Soule both by a Removall of whatsoever is evill for there all teares shall bee wiped from of all faces f Esa 49.10 Rev. 7.16 and 21.4 Concession of whatsoever is good which our hearts desire Body which shall be endued with health strength beauty comelinesse and the fruition of whatsoever may make our joy compleate Whole man for there the righteous shall shine forth as the sunne g Dan. 12.2 Mat. 13.43 Circumstances and that both of the Place Here observe men generally desire stately houses and love them so much the more if they were built by some rare and famous Architectour principally if they bee safe healthfull delightfull and pleasant habitations Now heaven is a glorious place in all these regards both in respect of the Creation and fabrique therof it being the Lords Master-peece in manimate things so beautified and adorned with Sunne Moone and Starres that we may well say Si tanta extrà quid intus if the outside be so glorious what is the inside Creator and builder of it it being a prime peece of the best Architectour in the world to wit the worke-manship of God h Heb. 11.10 Habitation and situation thereof it being free from all danger anoyances greevances and evils whatsoever it is a pleasant place in it selfe and a place free from the assaults of enemies or danger of sickenesse or the like Society both with God the Father our fellowship is with the father 1 Iohn 1.3 Son our fellowship is with Christ whom wee shall see as he is 1 Ioh 1.3 3.2 Holy Ghost if there be any fellowship of the Spirit c. Phil. 2.1 Angels and Arch-angels and all the hoast of heaven Men namely Patriarches Prophets Apostles Martyrs all the blessed Saints Meate we shall then be fed with Nectar and Ambrosia Angels food yea heaven shall be unto us as a continuall banquet Apparell in heaven we shall be cloathed with garments of Immortality And glory 1 Cor. 15.53 Perpetuall possession thereof it being an inheritance that never fadeth away i 1 Pet. 1.4 Thus we see the reason why our Saviour addes these words Which is in heaven that the meditation of heaven and the joy and glory thereof may spurre us forward to strive and endeavour to bee perfect as our heavenly Father is perfect Quest 3 What benefit or fruit can we reape from these meditations of the glory of heaven Answ 1 First the remembrance hereof will expell other thoughts from our hearts Answ 2 Secondly it will be a means to terrifie us from sinne the remembrance hereof will make us say unto our selves shall I loose heaven and deprive my selfe of such glory for sinne or doe I thinke that ever I shal enter into that pure place if I thus pollute my selfe Thirdly the meditation of heaven and the Answ 3 glory thereof will move and provoke us unto that which is good yea facilitate the worke and exercises of religion Fourthly these thoughts seriously ruminated Answ 4 will facilitate all afflictions and make us beare our burthens with a great deale more case The good Martyre did patiently indure his sharpe break-fast because he should have a sweete supper and Saint Paul all his tribulations because of that heavenly recompence of reward Rom. 8.18 and 1 Corinthians 4.17 c. 2 Timothy 4.8 CHAPTER VI. Vers 1 VERS 1. Take heed that ye doe not your almes before men to be seene of them otherwise ye have no reward of your Father which is in Heaven OUR Saviour in this Chapter doth reprove the Scribes and Pharisees 1. For their Hypocrisie in giving praying and fasting 2. For their care of the world because these spoile the best worke which is performed Quest 1 What are wee to avoid and abstaine from in the performance of good workes according to our Saviours present institution and Doctrine Answ From good workes these things ought to bee expelled namely First Hypocrisie or a conformity of the outward actions onely wanting the true internall motions of the heart Secondly ambition or the seeking of the praise and glory of men Thirdly pride puffing up the mind for the works wrought either before God or men Quest 2 How ought good workes to bee performed according to Christs present purpose Answ It appeares by an Antithesis of the former question namely First they must be done ex animo that is there must be a conformity betweene the internall motions of the heart and the externall good actions Secondly principally because it is Gods will and commandement therefore that we may performe that obedience which is due unto him we must labour in good workes Thirdly in our best performances we must labour to retaine an humble minde confessing we have done no more then was our duty to doe Chem. harm f. 591. fine Sect. 1 § 1. Take heed that yee doe not your Almes before men Some Vulg. Beza reade here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almes some Manuscripts have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic August de serm in Monte. cap. 2. doe not your righteousnesse before men the sense is one and the same for to doe righteousnesse is sometimes with the Hebrewes to give almes yea they called Almes righteousnesse as wee see Deut. 24.13 If thou restore unto the poore his raiment it shall be righteousnesse unto thee before the Lord thy God The word there used is Tsedakah which the Septuagints renders not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almes so also Daniel 4.25 So Salomon saith Righteousnesse delivers from death Prov. 10.2 and 11.4 but Tobit 12.9 It is almes delivers from death Tsedakah being there expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also Psal 112.3.9 and 2 Cor. 9.9 it is said His righteousnesse endureth for ever that is his almes Sect. 2 § 2. Before men Is this absolutely commanded or are we injoyned Quest 1 never to give before men No as thus appeares 1. Answ The Apostolicall Church used
to argue thus He is unjust who gives to unequall Labourers an equall reward against his covenant and bargaine But J have not done it against my bargaine for J agreed with you all for a penny a day And therefore I am not unjust neither have I done thee any wrong II. Because thou hast that which thine is verse 14. Take that thine is â—iz of the Steward where he argues thus Jnjury is not done to him who hath as much wages as he agreed for but thou hast as much as thou didst agree for therefore take that thine is for thou art not wronged III. Because J will give to this last freely as much as I give thee by covenant verse 14. where he argues thus He which giues unto all as much as he covenanted for and gives unto some more then they deserve is bountifull to some but unjust to none But this is all I have done and therefore I doe thee no wrong IV. Because I have absolute right and power over that which is my owne verse 15. and therefore whatsoever L doe therewith is done without any injury to thee at all V. CHRIST confirmes his proposition by retorting the Arâ—ument vpon him that murmures Thine eye â—â—vill because I am good vers 15. Thou enviest â—y bounty and liberality and thereby art injurious both to me and them unto whom it is extended § 5. Wee have borne the heate of the day Sect. 5 Because before the Labourers were hired to worke a day and here they say they have borne the heate of the day therefore it will not be amisse to consider what a day is An Hebrew day is either naturall or artificiall First a Naturall day is the space of 24 houres containing also both the morning and the evening which are the bonds of every day Now the Evening is of two sorts viz I. From the ninth houre to the setting of the Sunne II. From the setting of the Sunne to the shutting in of the night Levit. 23.5 In the first Moneth and the fourteenth day of the Moneth betweene the two Evenings shall be the Passeover of the Lord. Secondly an Artificiall day is the space of time from the rising of the Sunne to the setting and therefore is longer in Summer and shorter in Winter Now the Labourers were hired to worke an Artificiall and not a Naturall day Sect. 6 § 6. Take that which thine is and goe thy wayes As all Scriptures so this was written for our instruction and admonition for some we see here to be rejected of God but not through any default of his but of themselves that we thereby might learne to beware least otherwise we fall into the same fault For when God calls men unto salvation and life eternall they are not then all of one and the same mind Quest How many sorts of men are there under the call of the Gospell Or within the visible Church of Christ Answ In the vissible and externall Church are foure sorts of Persons namely First some may but will not heare the word and call of God like the Adder who stops her cares Read for the proofe hereof Psalm 85. and 95.8 Rom. 10.16 Matth. 23.37 Now such as these God will never admit unto his glory and glorious Kingdome Secondly some embrace the Gospell for temporall respects The Lord blessed Obed-edom and all his house so long as the Arke was with him and a blessing doth attend vpon those who favour promote and embrace the Gospell and therefore many accept of the word that they may be blessed in outward things and reject and sleight it when affluence and abundance doth not accompany it Now unto these the Lord will never give Heaven Thirdly there are many idle persons in the Lords Vineyeard who will neither labour themselves nor suffer others to worke for an idle man is an impediment to others and a disturber of others Some deride others for their devotion and despise all duties and exercises of Religion in themselves Some will neither read nor pray privately themselves nor allow of it in others but by scoffes and taunts labour to hinder and deterre them Fourthly in the Church there are many proud murmurers who thinke more highly of themselves then of any other and perswade themselves that their deserts exceed the merit and worth of all other Esa 2.12 Now these with the murmurer in the text God will reject with an abi Take that which thine is and goe thy wayes § 7. Is it not lawfull for me to doe with my Sect. 8 owne what I will Some object these words for to prove a lawlesse liberty to deale with their owne things as they lift because the Lord saith Object May I not doe with my owne as I will First that which God doth is very good and Answ 1 thus it is lawfull to deale with our owne that is we may doe good with that we have for Christ commands us to makefriends of the unrighteous Mammon and St. Paul chargeth the rich to be rich in good workes 1. Timoth. 6.18 But it is not lawfull to abuse that which wee have neither doe wee learne that of our Heavenly Father Secondly this is Gods speech and his peculiar Answ 2 priviledge and not ours who have nothing simply our owne The text saith plainly May I not doe with my owne c. Whence we learne that the Lord hath absolute power over and right unto all things but what wee have is but lent unto us A Lord may doe what he will with his owne goods but a Steward may not doe what he will with his Lords Now God is the Lord of all things and therefore may give and distribute them as he pleases and to whom he will but we are but Servants and Stewards and therfore we must use that which we possesse according to the will and pleasure of our Lord. § 8. Many are called Sect. 8 Our Saviour in these words would teach us Observ That many are called who despise and sleight their calling Prov. 1.24 c. and Matth. 22.14 Luke 14.8 Iohn 3.19 Is not the call of God certaine Iohn 13.1 Quest 1 Rom. 11.29 First there is a certaine effectuall calling Answ 1 Romans 8.28.30 and 1. Thessal 5.24 And Secondly there is an ineffectuall calling Answ 2 Matth. 13.20 Hebr. 6.4 and 16.26 And this is the calling which is here spoken off How is the call hindred Quest 2 First by an errour in Judgement When men Answ 1 thinke themselves secure Esa 28.14 and cry peace peace unto themselves 1. Thessal 5. because they perswade themselves that they are good enough Luke 18.11 then they neglect the day of their visitation and observe not their call Secondly the call is hindered by the love of Answ 2 Sinne Felix trembles but yet the love of Covetousnesse makes Pauls words of no efficacy with him Act. 24.26 When men are drowned in the pleasures of Sinne then they contemne that call of the Lords which would reduce and revoke them from
Aug. S. Dom Thom. 1 a 2 ae q. 69. Anton. p. 4. Titul 7. cap. 7. and Schoole-men much addicted and the latter too much doating upon the number of seven doe observe onely seven beatitudes mentioned in this chapter to wit 1. Povertie of Spirit vers 3. 2. Meeknesse and Humilitie vers 5. 3. Mourning vers 4. 4. Hungring and thirsting after Righteousnesse vers 6. 5. Mercifulnesse vers 7. 6. Puritie of Heart vers 8. 7. Peace-makers vers 9. Quest 1 Admitting of these seven beatitudes how may wee apply it with any benefite unto our selves Answ 1 First these seven-fold blessings may be fitted squared and applied unto the seven ages of man which are these I. Infantia Infancie which is from the birth untill the age of seven yeares old II. Pueritia Childhood from seven to fourteene III. Adolescentia Adolescencie from fourteen to twenty eight IV. Inventus Youth from twentie eight to fourtie V. Virilitas Strength from fourtie to fiftie sixe VI. Veneranda Senectus reverend old age from about fiftie sixe to seventie VII Decrepita Senectus Decrepit and much decayed old age from seventie to death First mans first age is Infancie this must bee regulated by the first beatitude Povertie of Spirit wee must be like Infants who are humble and lowly or we cannot come to heaven The second age is Childhood this must bee ordered by Meeknesse and gentlenesse not obstinacie perversnesse stubbornnesse that is we must be of humble lowly spirits towards men and meeke and gentle towards God willing to bee taught and instructed and directed by him in all things not opposing his will in any thing The third age is Adolescencie and is to be curbed by Mourning and godly sorrow this age is subject to many temptations both of the Flesh Divell and World and therefore humiliation and compunction of heart are good guides for this age to follow to beat the body and bring it into subjection is a necessary worke and needfull although a very hard one for that age and shall be rewarded with Blessednesse The fourth age is Youth which is prone to covetousnesse and the profits and preferments of the world longing for and labouring after them too much And therefore it should rather be directed by a hungry and thirsty desire of righteousnesse the fourth Beatitude The fifth age is Strength or the perfection of a man at which a mans strength beginnes to decline this must bee moderated by the fifth Beatitude Mercie charitie liberalitie hospitalitie and the like The sixt age is Venerable old age this is principally to bee squared by Puritie of heart old men must labour that their hearts may bee free from all fraud or love of sinne and filled with holy thoughts and meditations and longing desires of their journeyes end m Anton. part 4. Titul 7. cap. 5. sect 6. The seventh is Decrepit old Age in which a man must studie Peace and Patience Answ 2 Secondly these seven Beatitudes may be squared and fitly applied to the seven Ages of the World viz. The first age fell by pride and therefore wee must learne to be poore in spirit The second age fell by the height of Nimrods ambition who would have built Babell and therefore we must learne and labour to bee meeke and humble The third age fell because they would not suffer adversitie and want in the wildernesse patiently and contentedly but placed their happinesse in earthly things and therefore wee should esteeme this world a vale of miserie and not grieve for any temporall thing we lack herein but rather mourne that wee our selves are so long herein being separated from the full fruition of our Christ so long as wee are present in the body because blessed are they that thus mourne The fourth age was ruined because righteousnesse was contemned and equitie trampled under feet and therefore wee must hunger and thirst after righteousnesse for so wee shall bee blessed The fift age perished through crueltie murder bloodshed and discord as we may see in the Maccabees and therefore we must learne to be mercifull and so we shall finde mercie and not perish The sixt age brought forth Christ who was a Lambe without spot teaching us to endeavour as the fellow members of Christ to bee pure and cleane in heart soule and spirit The seventh age hitherto hath been and shall bee full of warres broyles and seditious strifes and therefore if in this age wee desire to bee blessed we must be keepers lovers and makers of peace n Anton. part 4. Tibul. 7. cap. 5. sect 7. Which is the first blessednesse pronounced by our Saviour This in this verse to wit Povertie in Spirit Quest 2 What is considerable Answ or observable in this Beatitude Quest 3 Answ Two things to wit The Proposition wherein are three circumstances viz. Quid what is promised Blessednesse Qui Who are blessed The poore Quatenus What poore In Spirit The reason because theirs is the kingdome of heaven to wit both the kingdome of Grace the preaching of the Gospell Glory eternall life Quest 4 Why doth our Saviour begin here that is why doth he begin his Sermon with the Beatitudes and with the beatitude of Povertie of spirit Answ 1 First this Christ did in regard of his Disciples who being shortly to be tried and afflicted and scorned must be corroborated by this consolation Answ 2 Secondly this was done in regard of all the people present all love and desire happinesse and therefore our Saviour herewith beginnes that his doctrine and Sermon might be the better liked and more gratefully accepted of all Answ 3 Thirdly because all men almost erre in this subject some placing felicitie in one thing some in another all misplacing it our Saviour therefore doth here correct all the vulgar errours shewing truely wherein true happinesse doth consist Answ 4 Fourthly Christ beginnes this Sermon with the Beatitudes because the end of his preaching is to bring us to felicitie and true blessednesse Quest 5 Why doth not our Saviour rather command us to be poore in Spirit and to mourne and bee meeke and mercifull and peace-makers c. than thus onely to pronounce such blessed and happy Answ 1 First because it is a certaine exclamation or a more emphaticall phrase our Saviour by pronouncing the poore in spirit to be blessed doth intimate the excellencie of this vertue of poverty of spirit Answ 2 Secondly because the vulgar errour of felicity and infelicitie blessednesse and misery is the chiefest let and impediment unto faith our Saviour therefore that hee may take it out of the way doth in these beatitudes shew these two things First that Blessednes doth not cōsist in the plenty fulnesse and abundant fruition of peace or temporal possessions Secondly that afflictions doe not hinder a man from being truely happy The scope therefore of our Saviour here is to teach us what is true happinesse and wherein it consists What is true happinesse according to Christs Quest 6 doctrine
be put and some indigent persons are to bee preferred before others Aliquando melius negatur quam datur h August Epist 48. because somtimes it is better to say some persons nay than to give unto them And therefore before wee give wee should examine two impediments to wit First Legis of the Law doth not the law forbid thee to give to such and such that is to wandring beggars who will not keepe at home where the Law provides they should be provided for Religion doth not teach us to despise just lawes as their lewd practises shew they doe These lawes are founded upon religion and Christian Prudence because wee cannot truly know the want of those whose persons and habitations wee know not and therfore all poore are to make their wants knowne unto that parish and people that know both them and their necessities And those who will not doe thus but contrary to all law and government wander abroad are either not to bee relieved at all or if wee relieve them wee should procure that they may be corrected withall either by stocks or whip Thus the just prohibition of the law may hinder our almes Secondly Conscientiae of conscience we must doe good especially to the houshold of faith Galath 6.10 for his soule will blesse us and God will heare his prayers for us but hee will not heare the prayers of the wicked and therefore our Saviour sayth that which is given to a Disciple nomine Discipuli in the name of a Disciple shall bee accepted and rewarded i Mat. 10.42 And therefore before wee give wee should examine both the persons povertie and his religion May wee not then give reliefe unto wicked Quest. 24 poore men Certainely we may observing these cautions Answer or upon these conditions viz. First if thou dost not know him to be wicked Secondly if by thy almes thou dost not nourish him in his sinne or supply his necessity for the satisfying of his lewdnesse Thirdly if necessity urge thou mayst then relieve him that is although he be wicked yet if hee bee like to perish thou must helpe and succour him by thy charity Fourthly if thy almes given unto him doe not hinder thee from giving unto better than he is then thou mayst give but if the case should thus fall out with thee that if thou give unto him thou canst not give unto such an one who is as poore but a much better man then he thou art then to withhold thy hand from Fiftly if thou beest able to afford reliefe to both then thou mayst give unto both Secondly we must give our almes piously as wel as prudently that is mercy towards others is not accepted of God except it be joyned with piety in our selves Thus the Lord saith that if a just man shall give bread to the hungry it shall be rewarded k Ezech. 18.5 c. Audistis peccata redimi eleemosynis Dan. 4.24 ne intelligite perversè prosunt si mores mutaveris sin in malis perseveraveris non corrumpes judicium Dei eleemosynis tuis l Aug lib. hom 50. hom 19. It may be saith the Father thou observest Daniel to exhort the King to redeeme his sinnes by giving of almes but thou must dexterously understand this thus almes profit a man if he change his life but if he persevere in his perversnesse hee cannot then by all his almes bribe the Judge of all the world neither find any favour at all in judgement And thus Saint Iames doth plainly cleare the point in hand in saying Pure and undefiled religion is to visite and relieve the fatherlesse and widowes and immaculatum se servare to keepe himselfe unspotted m Iam. 1.27 True charity is a fruit of Repentance and is an approbation or tryal of our faith Quest 25 Who sinne against this rule First those who give almes è malè partis of evil Answ 1 gotten goods Honour God with thy substance got by thy just labours saith Salomon not by thy injustice or Usury or oppression or lying or fraud Answ 2 Secondly those who give malo animo out of an evill mind that is either out of hypocrisie that they may be seene and praised Mat 6.2 c. of men now this is not acceptable unto God as the Father said Ingrata Deo non quae videtur sed quae fit ideò ut videatur The Lord never is pleased with those almes which are therefore done that men may see them but with those that although men see them yet proceed from a mind truely mercifull and charitable n Chrysos s Answ 3 Thirdly they doe not give piè holily that live impiè ungodly many are bountifull unto the poore but wicked in their lives wherefore their almes is not gratfull unto God Qui egenti dat animam non custodit Rem tribuit Deo Se peccato o Greg. mor. 19. He that gives food to the poore but hunger-starves his owne poore soule gives his substance to God and himselfe to sinne And therefore he that desires to have his almes accepted must first indeavor to have his life purged Thus much may suffice for the first part of this verse wherein we have shewed who are blessed the mercifull what mercy it is that shall be rewarded with blessednesse and the division therof I come now unto the second part For they shall obtaine mercy There are two things here considerable 1. Illatio the Inference 2. Positio vel Ratio First the Inference is implyed in this word Nam For as if our Saviour would say those that obtaine mercy at Gods hands are blessed but these men who are mercifull shall obtaine mercy at Gods hands therefore they are blessed Obser 2 It is worth our observation that Christ saith not the mercifull men are blessed because they have deserved the love or Kingdome of God or have merited Heaven and happinesse but because habebunt misericordiam they shall have or obtaine grace and mercy from God Quest 26 Doth not Blessednesse proceed from our merits No but from the meere mercy of God Answ Saint Paul disputes this question Rom. 4.5.6 c. from Psal 32.1 c. and concludes that blessednesse proceedes not of debt but of grace So Zacharias being filled with the Holy Ghost prophecieth thus of his sonne Iohn Baptist that he was sent to give knowledge of salvation unto his people by the remission of their sinnes through the tender mercy of our God p Luke 1.67.77.78 Where most evidently we see that remission of sinnes and eternall salvation doe flow unto us not from our merits but Gods tender mercies Why may we not be made happy and blessed Quest 27 by our owne workes and deserts First because all our strength is but weaknesse Answ 1 Secondly because it is the Lord that workes Answ 2 in us whatsoever is good He converts us Lam. 5.21 of his owne good will he regenerates us Iam. 1.18 he gives both posse and velle
7.56 And Paul 2 Cor. 12. First all these were pure in heart Secondly this was miraculous and extra ordinary Answ 1 and temporall but the beatificall vision Answ 2 in heaven shall be ordinarie and perpetuall and the pure in heart shall see God continually and eternally Thirdly this sight of God which these had Answ 3 on earth was imperfect Abraham saw God like a man Gen. 18. Ezechiel saw him imperperfectly and Moses saw not Gods face Exod. 33. But the pure in heart in heaven shall see God perfectly and not in part they shall see him face to face as they are seene and not darkely or through a glasse r 1 Cor. 13 10 11 12. But hath not this promise place in this life doe not the pure in heart see God at all on earth Quest 3 but onely in heaven This promise hath place both in this life in the life to come Answ the pure in heart see God both on earth in heaven but after a divers manner Here then observe that there is a manifold vision of God The Uision and sight of God is either in the life Present and that either First Intelligendo by understanding either the Or Nature and person of God but as hee is simple Observ who thinkes a little shell can containe all the water in the sea so is hee who thinkes the shallow shell of mans braine can comprehend in this life the nature and person of God perfectly yet by speculation and contemplation and a serious studie of the Scriptures together with the intent consideration of the Attributes of God the pure in heart may understand something The will and word of God Secondly Videndo by seeing some representations of him as those holy men did whereof wee spake before quest 2. Thirdly sentiendo by perceiving either the Mercy of God which is called his face Thus Aaron was to blesse the people The Lord make his face to shine upon thee that is shew mercy unto thee t Numb 6.25 so Psalme 13.1.44.14 and 80.7 Thus Moses by faith saw him who is invisible u Heb. 11.27 and feared not the wrath of the King of Egypt because he was sensible of Gods mercy Peace of God which passeth all expression x Philip. 4.7 or by rasting how sweete and good the Lords is Psal 34.8 To come and that is two fold to wit either Corporeall with the bodily eye which is impossible Or Spirituall with the eye of the soule which is the knowledge of the nature of God and is either Perfect in regard of our capacitie apprehension as every vessell throwne into the sea shall be filled Absolute and thus onely God can comprehend what God is In this life the pure in heart see God by understanding his will the meaning therefore of this verse may bee this Blessed are the pure in heart for they shall see God that is the pure in heart and minde shall see the will and truth and Obser 1 majestie of God shining in his word or purity of heart doth helpe us unto the true understanding of the word of God Be renewed sayth the Apostle in your mindes that you may prove what that good and perfect and acceptable will of God is y Rom. 12. Ephes 5.8.10 And therefore we should purge our hearts from all pollutions that so wee might bee able to understand what is acceptable unto the Lord. Object As for the true corporall sight of God which I sayd was impossible it is objected The eyes of a glorified body in heaven differ much from the eyes of a corrupt and earthly body and therefore our bodies being glorified wee may truely and corporally see God Answ God hath no corporall but a spirituall substance and therefore is onely perspicuous unto the eye of the soule and not at all obvious to the eyes of the body although they bee glorified In the life to come the pure in heart shall see God with a spirituall sight that is although the Creature cannot absolutely comprehend the Creator yet hee may with a certaine degree of perfection Quest 4 What benefit shall we reap by this vision and sight of God that our Saviour pronounceth him blessed that shall enjoy it Answ 1 First we shall enjoy many things in Heaven by vertue of this sight which here I forbeare to enlarge we shall there have health beautie and agilitie of body wee shall also have light without darknesse joy without sorrow desire without paine love without hatred or discontent fulnesse of joy without any loathing life without death health without sicknesse peace without warre or the least disturbance a Greg. s Psalm paenitentiales Secondly this beatificall vision none can perfectly define nor fully describe but yet some things wee may conjecture at as for example First wee shall know the immense Deitie the simplest in heaven shall farre exceed in wisedome and the knowledge of God the wisest upon earth Secondly wee shall have Angels Prophets Apostles Martyrs Patriarches and all the blessed Saints to bee our Companions Thirdly wee shall there have true solid and ineffable joy wherein wee shall delight and with which our soules shall be satisfied Fourthly wee shall have a new and continued desire after this joy for our desire shall be without any lacke and our fulnesse without any dislike Fiftly God himselfe will be all in all unto us And therefore let us give our selves unto puritie in this life that we may be assured of protection grace and peace of conscience here and of immortalitie and felicitie for ever hereafter VERS 9. Blessed are the Peace-makers for they shall be called the children of God Vers 9 § 1. Blessed are the Peace-makers Who Sect. 1 are Peace-makers Quest 1 First some expound this of the reconciling of brethren that is both those who reconcile them that jarre and those who are reconciled Answ 1 unto them whom they have offended Chrysost sup Op. imperf Secondly some expound this of those who Answ 2 are good and peaceable in themselves Vis cognoscere quis pacificus andi Psalm 34.14 Cave à malo sequere pacem August de Serm. Dom. Wouldst thou know who is a Peace-maker listen then unto the Psalmist and hee will tell thee that it is hee who eschewes evill and followes after peace Thirdly some understand it of those who Answ 3 are slow to anger but ready to forgive and pardon Obliti eorum quibus offendi possunt in fratrum charitate viventes Hilarius that is hee is a peace-maker who lives in love and charitie with his brethren passing by and forgetting those injuries which are offered unto him Fourthly some expound it of those who Answ 4 labour to subdue and subject all rebellious motions to the obedience of the Spirit who first labour for peace in themselves and then make peace amongst others Quid enim prodest alios pacare dum intus bella vitiorum Hierom. sup What benefit is it to make peace amongst others while
Answ 1 his knowledge being infinite And therefore also of our words Answ 2 Secondlly because he expects that we should glorify him in our words and therefore hee markes whether we doe it or not Rom. 10.10 Colos 4.6 Answ 3 Thirdly because all sinfull words offend him and therefore he observes all our words that he may punish those which are not good VVhat words doth the Lord heare and Quest 2 marke First all our evill and wicked words namely Ans 1 I. All our murmurings grudgings and repinings Exodus 16.6.7.8 Numbers 14.27 16.41 II. All our blasphemous and atheisticall words Ps 14.1 53.1 III. All our insulting words Ezech. 35.12 13. IV. All our bragging and boasting words Ps 10.5 6. Esa 47.8 V. All our threatning and cruell words 2 Kin. 19 23. Esa 37.29 VI. All our idle words Mat. 12.36 Secondly the Lord heares all our good Ans 2 words namely I. All the Prayers we offer up unto him Psal 50.16 Esa 65 24. Apoc. 8.3 II. All our mournfull ditties Psalme 56.8 Exod 3 7. III. All our penitentiall words Ieremie 31.18 IV. All our pious and religious words Mala. 3.16 VERSE 33. But seeke yee first the Kingdom of God Vers 33 and his righteousnesse and all these things shall be added unto you § 1. But seeke Sect. 1 Our Saviour having shewed what wee must not doe doth now teach what wee must doe this verse being a prolepsis If wee must take no thought for the world Object 1 then what must we doe must we sit still and be idle and take care for nothing To this Christ answers nothing lesse Answ but we must bend and place our care upon greater better and more excellent things namely the Kingdome of Heaven and the righteousnesse thereof How may this verse be divided Quest 1 Into two parts viz. Answ A precept wherein are these two things First the things which are to bee sought for The Kingdome of God The righteousnesse thereof Secondly the manner of attaining them viz. by Seeking of them Seeking of them first A Promise And all these things shall be added I plainly divide this verse because some thing shall be said of every particular thereof Quest 2 What is meant by this word Seeke Answ 1 First sometimes it signifies to seeke after revenge and evill this belongs not to this place Answ 2 Secondly sometimes it signifies to seeke God and so it is taken for the whole body of Religion as seeke the Lord and yee shall live Amos. 5.8 And I have sought thee with my whole heart Thirdly Seeking is a diligent act and an act Answ 3 to bee continued untill wee have found that which wee seeke for The woman seekes diligently and continues seeking untill shee have found her groate So here Seeking demonstrates labour industry and paines Who are commanded here to seeke the Kingdom Quest 3 of God All men of all sorts ages and degrees Answ Why must all seeke the kingdome of God Quest 4 First because it is simply necessary unto happinesse Answ 1 and blessednesse as followes afterward Answ 2 Secondly because by reason of Adams fall we have lost this kingdome and are deprived of it Rom. 3.23 Answ 3 Thirdly because wee can never obtaine it without seeking 2 Chron. 15.2 Mat. 7.7 And therefore it is necessary that all the sonnes of Adam should seeke God Quest 5 What is our Saviours principall scope and meaning in this exhortation Answ To teach us that the kingdome of God is not idly to be expected but earnestly to be laboured for Observ Or that none can be made partakers either of the kingdome of grace or of glory without much labour industry and paines Read Deut. 4.29 Heb. 4.11 Luk. 13.24 and 2 Pet. 1.5.10 and 3.14 It is hard to live well easie to die well hard to obtain heaven easie to keep from thence he that adventured at the Olympik games must overthrow all difficulties so wee in our journey to heaven The old painters drew Timotheus the Athenian Captaine in lively colours harnessed and well weaponed and so sleeping and abiding in his tent and fortune catching Cities and Regions for him in a Net We must not think that we may take our pleasur and be negligent in the worke of God upon a foolish expectation and hope that fortune will catch heaven for us Quest 6 What can wee doe of our selves can we by our labour procure heaven Answ 1 First certainely our nature is so corrupt that we can never obtaine heaven viribus naturae by the strength of nature Answ 2 Secondly we must not expect grace from God without our sedulous endeavour Archelaus the Philosopher learning Geometrie of Hipponicus was so dull and yet so well learned therein that Hipponicus would say surely Geometry fell into his mouth as he gaped We must not thinke that heaven will come with an idle expectation or fall unto our share unawares for it must bee sought or it can never be found Obiect 2 Some may here object if heaven cannot bee had without our labour and paines then woe be unto us for wee are both unfit unwilling and unable for this worke Answ We should not be discouraged because the Lord offers life and salvation unto us upon easie conditions he doth not say that we must procure heaven with infinit labours and sufferings but onely that we must seeke it in this verse As the Physition doth shew the d sease and direct and prescribe the physicke and prepare the medicine and the sicke man doth but onely take the physicke and followe the directions so the Lord doth shew us our sins and the danger of them and the remedy against them and commandeth us onely to use the meanes and promiseth then to blesse and heale us for our Saviour hath said Seeke and ye shall find f Mat. 7 7. Quest 7 Whether doth God give heaven unto his servants gratis or not for it seemes he doth not if we must procure it with labour and paines Answ The Kingdome of Heaven is given freely The gift of God is eternall life Rom. 6.23 we being no way able to deserve it and that both because our workes are imperfect as also because they are but debts which we owe unto God and a man merits nothing for paying what he owes But heaven is called wages or reward Mat. Obiect 3 5.12 and 6.1 great is your reward And there-it is not given gratis but ex debito of debt First the Lord is pleased to use this phrase of Answ 1 speech for the comforting of our hearts and encouraging of us unto obedience because it shall be rewarded Secondly it is rightly called a Reward but Answ 2 such a reward as we are not able to merit and therefore is given unto us as children not as servants or workmen for the better taking up of this observe a double difference betweene a Workman and a child namely First to a workeman is given a condigne reward which he hath deserved but to
learne how to be saved 2 Cor. 5.19 and Ephes 4.11 III. The word is the instrument of begetting faith in us of giving the spirit unto us and of sealing us Rom. 10.14 17. Ephes 1.13 Must we ascribe all this to preaching and nothing Quest 6 to prayer reading meditating and the illumination of the Spirit in the heart and the workes of obedience in the life Certainely Answ great things are spoken of all these they are al greatly to be praysed highly to be prized and diligently to be practised but they are corroborated and strengthened by preaching as appeares thus I. Reading is unprofitable without understanding as is evident in the Eunuch Acts 8.31 but Preaching opens explaines and expounds the Scripture and makes it easie to be understood II. The hearing of the word preached begets the Holy Spirit in our hearts or is a meanes to bring him unto us As we see while Peter and Paul preached the holy Ghost was given unto the hearers Acts 10.44 and 11.15 III. The end of our prayer when wee come unto the house of God is that our hearing might be blessed and made profitable unto us IV. Our obedience is blind and lame except it bee directed by the word And therefore the word is the true guide unto heaven § 3. The Kingdome of God Sect. 3 How manifold is the Kingdome of God Quest 1 Two-fold of grace and of glory Answ To whom doth this kingdome of God belong Quest 2 To the elect Answ who in this life have the Kingdom of grace in possession and the kingdome of glory in hope and in the life to come shall enjoy eternall life Mat. 21.35 Luk. 12.32 and 2 Tim. 4.8 Who are the Superiours and subjects of this Quest 3 Kingdome First the King hereof is three-fold in a threefold Answ 1 respect to wit I. God the Father is the King of this kingdome of grace in respect of his creation thereof o Psal 149 5. II. God the Sonne is the King of this Kingdome of grace in respect of his redemption therof p Mat. 21.5 III. God the holy Ghost is the King of this Kingdome in respect of his sanctifying thereof q Psal 24.7 Secondly the subjects of this kingdome is Answ 2 the invisible Church Mat. 13.38 Luk. 1.33 and the sonnes of the Kingdome Thirdly the statute lawes of this kingdome Answ 3 is the word of God which is properly called a law I. Because it is a rule of our obedience II. Because Christ governes us by his word as Kings governe their subjects by lawes Why is the spirituall and invisible Church of Quest 4 Christ called a Kingdome Answ For the priviledges and prerogatives which we have therein as in a kingdome as for example First a King in his kingdome hath supreme power above all therein so the children of God have power over sinne sathan and themselves they neede feare none neither the calumnies of the wicked nor those who can kill the body but can goe no further Secondly a King may have whatsoever his heart desires so the children of God have absolute contentation and hence it is called a kingdome because it hath the commodities and benefits and good things of all townes and cities and we are Kings and Lords of all through contentation Quest 5 How doth the excellency and felicitie of this kingdome appeare Answer 1 First it is Kingdome in it selfe glorious even an inheritance of glory Therefore it is an excellent place Answer 2 Secondly all the subjects of this kingdome are Kings Therefore it is a glorious place Answer 3 Thirdly all the lawes of this Kingdome are perfect That is both teaching us the perfect will of God and our eternall felicitie and happinesse And therfore it is an excellent Kingdome Answer 4 Fourthly this Kingdome depends upon none that is neither wants nor stands in neede of any Ministers servants officers or the like to manage it as other kingdomes doe And therefore must needes be a rare Kingdome Sect. 4 § 4. n d the righteousnesse Queston 1 What is meant by righteousnesse First sometimes it is taken for righteousnesse by faith but not so here Secondly sometimes for righteousnesse Answer 1 of life and so it is taken in this place our Answer 2 Saviour hereby teaching us That heauen is in vaine expected Observation wished for desired or sought after without pietie of life follow peace and holinesse without which no man can be saved Heb. 12.14 Tit. 2.11 The Rhodians and Lydians made a law that vicious sonnes of vertuous parents should not inherit thinking it an unfit thing that those should inherit their fathers lands who did not inherit their fathers vertues So the Lord hath made a law that no wicked man shall have any part or portion in his kingdome at all 1 Cor. 9.10 The heathen thought that when good men died they were sent to the fortunate Islands but the wicked to the Isles of vengeance called Tartarus And thus indeede God hath determined that Qualis vita finis ita every mans reward and portion shall be according to his worke Romans 2.6 as followes by and by How doth it appeare that heaven cannot Queston 2 be had without holinesse of life for many hope to bee saved whose lives are both ungodly and unjust Answer The truth of it appeares thus namely First from the ordinance of God God hath ordained heaven for his glory and the blessednesse of his children and servants and therefore none shall be made partakers thereof but onely those who glorifie God in their lives loving him above al things as becomes sonnes and obeying him in all things as becomes servants Secondly from the justice of God who will judge every one according to his workes at the last day 2 Corinthians 5.10 And therefore where the life was wicked the doome shall bee wretched Thirdly from the mercy of God who loves the righteous but not the wicked The righteous Lord loveth righteousnesse and righteous men and therefore onely such shall bee saved Fourthly because where there is imapiety there is no Religion Romans 12.17 Philippians 4.8 and for the irreligious there is no happinesse Fiftly from the end Because this was the end First of our creation for wee were made that wee might be holy Ephes 2.10 Secondly of our redemption for wee were redeemed unto righteousnesse Luk. 1.75 Tit. 2.14 Thirdly of our vocation God hath called us unto the fellowship of his Sonne that we might be righteous and holy 1 Thes 4.8 Fourthly of our election wee were before all time elected that in time we might live as vessels elect and precious holy and pure Ephes 1.4 Fifthly of our reconciliation we were by Christ reconciled unto God that we might be righteous and holy Colos 1.22 All men in the world are sinners shall none then come to heaven all have sinned Queston 3 originally and the best as well as the worst doe daily sinne actually There is none so good but he daily trespasseth either
to wit 1. Some who preferre their friends before heaven Thus many Papists refuse to embrace our religion although they bee convinced that they are in an errour because their Fathers and Grand-fathers were Papists Thus many will rather displease God then their friends and doe that which God forbids if their associates and acquaintance perswade them 2. Some know not that they are miserable but thinke Omnia bene like the Church of Laodicea who thought she was rich and stood in need of nothing h These are either First those who are blind and ignorant of their duties unto God Or Secondly civill honest men who because they are good in the worlds eye think themselves good enough in the Lords Or Thirdly presumptuous men who presume either of the smalnesse of their sinnes saying with Lot my Zoar is but a little one and therefore notwithstanding that my soule shall live Or who presume of Gods mercy though their sinnes be great 3. Some are not sensible of their sinnes and therefore are carelesse of them Now this is either First because they doe not examine themselves wayes and workes Or Secondly because custome of sin hath so hardned them in it that they are become men of seared consciences Or Thirdly because they are deceived with a generall presumption of Gods mercy 4. Some are sensible of their sinnes but yet are not truly reconciled unto God Now this is either because the sight of their sinnes brings them First to desperation as we see in Cain Judas and Julian the Apostate Or Secondly to a lukewarm conversion onely not to a true cordiall compunction contrition and repentance as we see in Saul Herod and Agrippa Or Thirdly unto a fained conversion the stony ground seemed at first to be good ground and Ahab seemed from the heart to be humbled and many seeme to leave and forsake their sinnes with a great deale of sorrow and hatred of them who yet afterwards turne with the Dog to his vomit and with the swine which was washed to the wallowing in the mire 2 Pet. 2.20 And thus we see whence it comes that the most part of men perish and enter in at the broad gate of perdition Sect. 5 § 5. For strait is the way Quest 1 Doth every strait and difficult way leade unto heaven Answer No for there are many hard wayes which leade unto hell as for example First there is a Mountainous way or the way of the Mountaines this way is very difficult as is proved by experience for men commonly sweat and are weary with ascending and walking in such wayes and therefore decline them as much as they can This Mountainous way is morally the way of proud men who seeke to beare rule over others to be esteemed great by others to be exalted and raised above others to depresse others and extoll themselves This is certainely a hard and difficult way but not the way to heaven for humility leads thither and pride unto destruction Secondly there is a thorny way or way of tho nes which a man cannot walke in but he is apprehended laid hold upon and catched with the thornes and so both stayed in his journey and defaced in his garments and hurt in his flesh This thorny way is the way of covetousnesse and of the world which pierceth the heart thorow with many sorrowes and distracts the head with many cares and takes off the mind from good things and good thoughts as was shewed before Chapter 6.24 Certainely this is a hard way for nemo repentè fit dives none can be rich at least ordinarily without much paines and care but yet this is not the way to heaven but to hell James 4.4 and 1 John 2.15 Thirdly there is a miry way or a way full of clay and mire which is a hard way because a man is sometimes ready to slip in such a way and in danger of falling sometimes his fee◠stickes fast in the mire and sometimes he is molested and disturbed through difficulty of passing thorow yea such wayes make men sometimes like beasts this way is the way of luxurious persons who cannot pull the feet of their affections from this clay of uncleannesse and pleasure but like bruit beasts defile themselves Fourthly there is a blind or darke way when a man walkes in the darke this is a hard way for a man is enforced to grope as he goes lest hee should fall into some pit or the like dangerous place which he seeth not yea in such a way a man is afraid to be assaulted and seazed on by theeves at unawares This is the way of envious men who are blind and darke as appeares by the Etymology of the name Invidus quasi non videns Envious is as much as one that sees not because such cannot see or behold the goods good things blessings and prosperity of others without envie repining afflicting of themselves Envious men are alwayes in feare lest God should blesse or good things be conferred upon others This is not the way to heaven although it be a difficult way Fiftly there is a tumultuous way a path wherein many walke which is truly called hard and difficult because the travellers by reason of the multitude doe one hinder trouble and molest another and one throng upon another This is the way of angry men who by reason of their anger are afflicted trampled upon and troden downe by divers and sundry contumelies clamours brawles contentions threatnings hatreds and the like This is a hard way but yet leads not to life Sixtly there is a costly way when all the Innes and provision and things a man shall use in such a way are very deare and chargeable this all men thinke to be a hard way This is the way of drunkards gluttons and prodigals who cannot satisfie their appetites without expending much this way certainely is not the way to salvation i Anton. part 1. Tit. 5. de poenis inferni cap. 3. And thus we see that every strait and hard way leads not unto life What is this strait way that leades unto heaven Quest 2 and life everlasting First some understand the Crosse to be the Answer 1 way because we must take up our Crosse Math. 16.24 but affliction tribulation and persecution are but onely the thornes that grow in the way not the way it selfe Secondly some by this way understand the Answer 2 works of sanctification because our Saviour saith to the young man if thou wilt enter into life keepe the Commandements Math. 19.17 Thirdly some by this straight way understand Answer 3 faith because both in the Old and New Testament it is said The just shall live by faith Answer 4 Fourthly Revera Christ is the way John 14.6 I am the way the truth and the life yea he is the new and living way Heb. 10.20 and the dore also John 10.9 Answer 5 Fiftly the third and fourth opinions are one and the same For 1. To walke in Christ is to walke in faith
preached Or Secondly that it may be heard But Thirdly that the seed of the Word may bee received And Fourthly that it may grow up and increase and become truely fruitfull Quest 3 Whether should a Minister be grieved when hee seeth his Ministery unprofitable amongst a people and that his Ministerie is like to prove the savour of death unto them Answ Without doubt he should be grieved for Ieremie wished that his head were a fountain of teares Ier. 9.1 that hee might weepe for that people And Christ himselfe wept over Ierusalem Mat. 23.37 Object Against this this place will bee objected Christ himselfe gave thankes to God his Father that hee had hid these things from the wise of the world and revealed them unto babes Answ Christ is considered two wayes namely First as he was the Minister of Circumcision And Secondly as he was Mediator of the new Covenant Now as hee was the Minister of Circumcision and sent to teach the Iewes no doubt it was a great griefe to him when hee saw them so hard hearted that they would not beleeve But againe if wee consider him as Mediator looking up to Gods wisedome and decree he giveth God praise for passing by some and chusing others Paul looking to his charge wished that the Iewes might be saved but when in a second consideration hee looketh up to Gods will and seeth that his preaching was to make fat the hearts of that people as was the preaching of Esay then he resteth in this and rejoyceth that God is glorified Although the Spheares have their owne particular motions yet they all follow the motion of the first mover So although Christ and Paul be sorry at first for the hardnesse of the Iewes hearts yet they must follow the motion of the first mover God himselfe and rejoyce when he is glorified Quest 4 From the Text it may be demanded who can come unto the knowledge of this saving truth which Christ here saith is concealed from the wise and revealed to babes Although men are by the Gospel called to the knowledge of the truth yet onely the Elect doe attaine unto the same and that because they are effectually called by the Holy Ghost When I say that all men are called I meane by an outward calling which is especially by the publike preaching of the Gospel for by this no man is excluded from the knowledge of the truth but are rather both generally all and severally each singular person invited thereunto But by that inward calling which is by the Holy Ghost and therefore effectuall I say that only the Elect are called according to the Apostles golden chaine Rom. 8.29 Whom he hath predestinated them even them alone hee called by an effectuall calling And this is that which our Saviour here saith I thanke thee Father Lord of heaven and earth that thou hast hid these things from the wise that is of this world and revealed them to babes that is onely the Elect which are contemptible in the sight of the world See to this purpose verse 11. and 13. of this Chapter and Iohn 12.38 and 17.6 and 1 Corinth 4.3 and 2 Timoth. 3 7. Only therefore the Elect come to the saving knowledge of the truth who for that cause are said to bee of the truth and to heare the voi e of Christ and onely the Church is called the Pillar and foundation of the truth for they onely retaine the truth and of them only doth the Church consist and so only must know the truth Hill lib. 3. pag. 237. of the true knowledge of God § 3. Oh Father Sect. 3 Why doth our Saviour turne his speech unto Quest 1 God First because his speech is a thankesgiving Answ 1 and thankes are to be given unto God Secondly Christ directs his speech unto his Answ 2 Father to shew that he is the directer of the world and Church Arcana Dei judicia suspicit ut in eorum admirationem alios trahat Calvin s Christ admires the secret judgements of God that hee may draw others to the like admiration Thirdly our Saviour converts his speech unto Answ 3 his Father that hee may excuse the meannesse and low condition of his servants and that both I. In regard of the Pharisees and world who despised them for their low estate And also II. In regard of themselves who were discouraged by this contempt For hereby hee would have them both to know that this proceeded of and from the Lord as followes in the next verse Even so Father for so it seemed good in thy sight Why doth Christ call God Father Quest 2 That he may shew how great reason hee hath to congratulate or rejoyce together with God Answer when he is conjoyned in so neere and strict a relation unto him as if hee would say I rejoyce that God is thus glorified for he is my Father Hence then observe That none can truely rejoyce in God Observ except he be joyned unto him by a new Covenant of filiation Rom. 8.17 Gal. 4.7 and 1 Iohn 1.3 and 1 Corinth 1.9 Hos 1.10 Rom. 5 2. and 1 Pet. 1.8 And examples hereof wee have Rom. 8.15 Gal. 4.6 and 1 Iohn 3.1 How doth the truth evidence hereof appear It appeares by these three particulars viz. First the promises are not given by name to Peter Iohn or Andrew but only to those who are received into the fellowship of sonnes and called the sonnes of promise Rom. 9.8 Galat. 4.28 Secondly God professeth himselfe to be an enemy to the enemies of his children and therefore he is not the helper of all but only of his Psalm 8.13 c. And consequently none can rejoyce in him but those only who are assured that by a new Covenant they are made his Thirdly naturally we hate the Lord and his Law the Commandements of God being as bonds and chaines unto us which restraine us from doing that which wee greedily desire And therefore wee desire to cast off this bond and yoke and had rather the Lord would suffer us to walke in our owne wayes though the end thereof be death then constraine us to walke in the pathes of this Commandements which leade unto life Wherefore untill by a new Covenant we be united unto the Lord we cannot rejoyce in him or his service Quest 4 How may we bee made the children of God that so we may rejoyce in him Answ 1 First Pacem operando by making peace and appeasing jarres and composing strife betwixt man and man brother and brother Blessed are the Peace-makers for they shall be called the children of God Mat. 5.9 Answ 2 Secondly Benedicendo by blessing those that curse us c. Love your enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully hate you and persecute you That you may be the children of your Father which is in heaven Mat. 5.45.46 Answ 3 Thirdly Orando by praying unto God to give us that evidence and
to death hee feared the multitude because they counted him as a Prophet verse 5. Answ 2 Secondly Augustine thinkes that Herod did truely feare Iohn and willingly heard Iohn and heartily grieved at the Maide request Answ 3 Thirdly Carthusian s thinkes that those words in the 5. verse of this Chapter are to bee understood of an unwilling will when Herod would have put him to death that is with a will mixed with an unwillingnesse and some reluctancie And indeed the letter of the History both here and in Marke 6. doth seeme to side with Augustine that the plot was not laid by Herod but by Herodias thus to bring Iohn to death UERS 12. And his Disciples came and tooke up the body and buried it and then went and told Iesus It is evident by many passages in the Gospel Ver that the Disciples of Iohn did envie Christ and emulate his glory but now Iohn being dead they goe unto Christ and shew him vvhat had hapned vvhich argues that their former emulation vvas abated at least if not altogether â—â—nished Whence it may be demanded What was the cause that now they doe envie Christ as before First because they saw and perceived thy Christ and Iohn was led by one and the â—â—me Spirit and neither of them did envie or labour to suppresse the glory one of another but did rather labour and study to exalt the honour and fame of each other Secondly because Iohn being in prison had Answ 2 sent his Disciples to Christ that by his gracious words and miraculous workes they might learne that hee vvas the true promised and expected Messias vvhose Fore-runner he vvas VERS 13. When Iesus heard of it Vers 13. hee departed thence by ship into a desart place apart and when the people had heard thereof they followed him on foot out of the Cities Whether did Iesus depart Quest 1 Saint Luke saith into a defart Answ named Bethsaida Luke 9.10 that is the house of hunting because it was full of wild beasts and was therefore so called for the much hunting which was there used What was the cause of our Saviours departure Quest 2 unto that desart The cause was two-fold namely Answ First that hee might escape danger Herod had now beheaded Iohn and therefore when Iesus heard of it hee departed that hee might not fall into the Tyrants hands the time of his suffering being not yet come And this cause is here expressed by Saint Matthew Secondly that his Disciples might rest themselves and this cause is plainely laid downe by Saint Marke Chap. 6. verse 30 31 32. VERS 14. Iesus went forth Vers 14 and saw a great multitude and was moved with compassion towards them and hee healed their sicke From verse 13. to 22. is shewed our Saviours care for the multitude whence it may be asked What is the office of a good and faithfull Minister Quest 1 of Christ First to reduce from errour those that goe Answ 1 astray Secondly to cure the soules of those who are Answ 2 spiritually sicke Thirdly to feed those who are hungry or hunger Answ 3 starved And all these wee see here in Christ What are the signes of false shepherds Quest 2 First to seduce and mislead their flocks into Answ 3 errours And Secondly to sleight and neglect those who are sicke And Answ 2 Thirdly to devoure and prey upon those Answ 3 who are well and sound For all these are diametrally opposite unto Christ Quest 3 Who is the true and faithfull Shepherd of the soule Christ For Answ First it is hee who teacheth all and reduceth those who wander into the right way Iohn 6. Secondly it is hee who cureth and healeth all Psalme 36. and 103.3 and 107.20 Thirdly it is hee that feedeth all Psalme 104. and 145. And therefore those who teach and instruct in the truth and reduce stray sheep into the way of truth and feed the hungry and cure the sicke soules doe it by vertue of that power which is derived unto them by Christ Vers 19 VERS 19. And hee tooke the five loaves and the two fishes and looking up to heaven hâ—e blessed them Quest Why did Christ lift up his eyes unto heaven Answ 1 First to signifie that his power and efficacie in working Miracles was from his Father according to that Iohn 6. which hee saith I can doe nothing of my selfe c. Answ 2 Secondly to teach us that we must expect and desire that the use of the creatures may be blessed unto us by God we cannot hope that our meat will turn to the nourishment of our bodies except the Lord blesse it and give it this power neither can we expect a blessing from God except wee desire and pray for it And hence according to the present practise of our blessed Saviour wee use to give thankes before meat Vers 24. VERS 24. But the ship was now in the midst of the sea tossed with waves for the wind was contrarye Quest 1 What is here Allegorically meant by the ship and the sea Answ By the Sea is meant the World and by the Ship is meant the Church Quest 2 Why is the Church meant by the Ship Answ 1 First because as the Marriners and Passengers are saved in the ship from drowning so are the faithfull saved in the Church For as none were saved but those who were in the Arke so none can be saved but such as are within the Church for Extra Ecclesiam nulla salus Secondly because as the ship never abides Answ 2 long in any one certaine place so the Church is not tied to any one Citie or nation perpetually but as the Ship is carried by the wind so the Church is gathered by the Holy Spirit whether hee please for the wind blowes where it lists Iohn 3. Quest 3 What resemblance or Analogie is there betweene the Church and a Ship Answ For answer hereunto observe that in a Ship there are many things namely First there is Nauelerus the Master and Pilot of the Ship and this is Christ who is I. Potens an able Pilot and can defend the Church against all Pirats whatsoever II. Bonus a good Pilot and doth graciously gather up or let loose the saile as hee sees most fit 〈◊〉 sometimes his Church sailes with ful sailes and is in a prosperous and peaceable estate sometimes it is as it were becalmed and stands at a stay yea sometimes tossed to and fro with the waves But the good Pilots care is such that although it seeme for a while to make but a smal progresse yet he doth preserve it even then from danger III Sapiens Christ is so a wise Pilot and doth so direct this Ship his Church through quicke sands and rocks that at length it arrives to the haven of happinesse and eternal rest Secondly there are in a Ship Remiges the Mariners and these are the Ministers of the Church who helpe to manage this Ship and to carry or transport it from haven
of his God-head humanity and the offices of Christ whereunto hee was anointed his Kingdome Prophesie and Priesthood belongeth to justifying faith as the matter and substance thereof Answ 3 Thirdly Amesius Bell. enerv tom 4. pag. 98. answers That Peter with the rest of the Apostles had before this confession a certaine assurance and confidence of speciall mercy by Christ the true promised Messias and that the determination of this assurance was explicated and expressed by this confession of the Divinity of Christ Fourthly Dr. Willet Synops f. 974. answers Answ 4 That though simply to confesse Iesus to bee the Sonne of God be not that faith that justifieth because the devils have made such a confession yet this confession may so proceed from a man and was so uttered by Peter in this place that it may declare a right justifying faith that is so to confesse Christ to be the Sonne of God and to be the anointed Messiah to take away the sins of the world that hee which so confesseth beleeveth it with comfort and that Christ is so even to him Therefore Saint Paul saith That no man can say that Iesus is the Lord but by the Holy Ghost 1 Corinth 12.3 And our Saviour saith to Peter after hee had made this confession That flesh and blood had not revealed it unto him but his Father in heaven Wherefore it is certaine that hee uttered more then a generall beliefe of this Article which may be in devils except Bellarmine will say that the devils also made the same confession by the Holy Ghost and by revelation from God VERS 17. And Iesus answered Verse 17. and said unto him Blessed art thou Simon Bar. Iona for flesh and blood hath not revealed it unto thee but my Father which is in heaven § 1. Blessed art thou Sect. 1 What is meant by Blessednesse Quest First the word is unknowne to none every Answ 1 one saying occasionally oh hee is a happy and blessed man and how blessed were I if I were but thus and thus or had such or such things Thus Aristotle placed Blessednesse in a perfect life and the Stoicks in vertue and Plato in Idaeis Aristotle cals Blessednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Fortune Secondly Blessednesse is that state which Answ 2 soever it is which is the best in rerum natura and it is rightly called Summum banum the chiefest good Thirdly true Blessednesse is two-fold to wit Answ 3 I. Present and this is a holy life for onely such are truely blessed here Mat. 5 6 7 1. Luke 11.28 II. Future or to come and this Blessednesse is life eternall that being the reward of the faithfull and the time of retribution Matth. 13.43 Revelat. 7.17 § Flesh and blood hath not revealed this unto thee Sect. 2 The meaning of these words is That there is no naturall illumination of the truth the very thoughts of the naturall mans heart being evill Genesis 6.5 and 1 Corinth 2.14 and 15.50 But I passe this by having treated of it before Chapans 11.5 § 3. But my Father which in heaven Sect. 3 Two things are here observable namely 1 The Person II. The Action Quest 1 Who doth reveale divine truths unto us Answ God the Father my Father which is in heaven Quest 2 Doth not Christ reveale these divine truths unto us and also the Holy Ghost is it not said that hee was sent by the Sonne to teach us and that hee doth teach us Iohn 14.16 Answ God the Father is here named both in regard of the dignity of person and also in regard of the operation and working because he workes by the Sonne and by the Holy Spirit and not contrarily the Sonne and the holy Spirit working by him And hence our Saviour saith I will pray the Father and hee will send the Spirit c. Iohn 14.16 Quest 3 Why doth Christ call God my Father which is in heaven Answ For the comfort of all Christians that they may know that being united unto Christ they have God for their Father who will make them Co-heires with Christ Rom. 8.15 16. Quest 4 Why doth Christ say my Father which is in heaven Answ That wee might learne to distinguish God our Father from our earthly Parents for the faithfull have two Fathers to wit First an earthly Father from whom they have their nature by whom they are begotten And Secondly an heavenly Father from whom they have grace and by whom they are begotten anew of water and the Holy Ghost Iohn 3.5 And therefore we must labour to have our conversation in heaven Philip. 3.20 because wee are the children of an heavenly Father Quest 5 What doth our heavenly Father for us or unto us Answ He reveales the Gospel and divine truths unto us not flesh and blood but my Father hath revealed these things unto thee Wherein our Saviour teacheth two things unto us namely First that the Gospel is a mysterie which is hid from all naturall men and revealed onely to the faithfull Luke 10.21 Object Here it may bee objected that the Gospel is called an open Booke and the Law a clasped Booke the Gospel is called Vetus revelatum the old Testament revealed and discovered and therefore how is the Gospel a secret mysterie Answ The Gospel indeed is a great and bright shining light but wee are blind and therefore cannot see it The light saith Saint Iohn shined in darkenesse but the darkenesse comprehended it not Ioh. 1.5 And therefore the fault is not in the Gospel but in us Secondly our Saviour shewes here that it is the Lord alone that discovers and reveales the mysteries of the Gospel unto us Iohn 14.26 Verse 18. 19. VERS 18 19. And I say also unto thee that thou art Peter and upon this Rocke will I build my Church and the gates of hell shall not prevaile against it And I will give unto thee the keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall bee bound in heaven whatsoever thou shalt loose on earth shall bee loosed in heaven § 1. Thou art Peter What doth our Saviour here meane by these words Sect. 1 Our Saviour saith Augustine serm 13. Quest 1 in Matth in this place alludes to Simons sirname Answ and because Christ the Head is Petra a Rocke therefore the body the Church is Petrus For the principall name is Petra and therefore Petrus is derived from Petra and not Petra from Petrus even as the name Christianus comes from Christus and not Christus from Christianus More plainely thy name saith Christ is Simon but henceforth it shall be Peter that is one that depends upon Petra the Rocke I promised Iohn 1 42. that thou shouldest be called Cephas a Stone but now I alter it into Peter because thy name shall be derived of me For I am Petra and thou Peter I am Christ and thou a Christian I a Rock and thou rockie or builded upon the Rocke
sound of a Trumpet and they shall gather together his Elect from the foure winds from one end of heaven to the other The Jewes had a Feast called the Feast of Trumpets which differed from other new Moones in this In other new Moones they blowed no Trumpets but in this they blowed from the Sunne rising till night Shinâ—â—â—in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What was the reason of this blowing and great noise of Trumpets The reason hereof in generall Quest J take to have beene to make their New-yeares day the more remarkable Answ because from it all their deeds and contracts bore date and their Sabbaticall yeares and Jubiles were cou ted thence But why it should be made remarkable by the sound of Trumpets or Corners there are three conjectures viz. First the Hebrewes thinke it was done in memory of Isaac his deliverance and that they did therefore sound Rams hornes because a Ram was sacrificed instead of him Fag in Levit. 23. Secondly Basil in Psalm 80. is of opinion that the people were hereby put in mind of that day wherein they received the Law in Mount Sinai with blowing of Trumpets Thirdly others thinke it was to put them in remembrance of the Resurrection which shall be with the found of Trumpets according to our Saviours words in this place He shall send his Angels with a great sound of a Trumpet VERS 36. Vers 36 But of that day and houre knoweth no man no not the Angels of heaven but my Father onely St. Mark 13.32 addes Neither the Sonne of man § 1. But of that day knoweth no man Sect. 1 The Papists say Argum. that Antichrist shall raigne but three yeares and a halfe and shortly after that time the world shal end against which groundlesse opinion we urge this place thus Jf Antichrist should raigne but three yeares and a halfe as our Adversaries teach and that then immediatly the world should end then it is possible to assigne the time of Christs comming to judgement so soone as Antichrist is revealed But our Saviour saith here of that day and houre knoweth no man no not the Angels yet Bellarmine takes upon him to set downe the very day of Christs comming to wit just 45. dayes after the destruction of Antichrist Sect. 2 § 2. No not the Angels nor the Sonne of man Object 1 Some of the Papists have objected this place for the proofe of their Aequivocation Our Saviour said to his Disciples that he himselfe knew not the day of Judgement but his Father onely which by consent of holy Fathers is to be understood that he knew it not ut significaret eis that he would tell them And thus Ambrose Chrysostâ—me Theophilus and Basil expound it And Garnet at his arraingment objected St. Augustine and wholy depended upon his judgement in the same exposition Answ 1 First we might vie Fathers with the Aequivocator who otherwise expounded these words but forbeare it only reciting the words of their owne Iesuit Maldonate Multi veteres patres Athansa Nazian Gregor Theodor. Cyrillus Autor operis imperfecti in Matth. docuerunt Christum quatenus hominem diem judicii ignorasse that is Many ancient Fathers have taught that as Christ was man he knew not the day oâ— judgement Answ 2 Secondly that St. Augustines exposition which Garnâ—t did onely select doâ—h imply no mentall Aequivocatioâ— is amply proved by Bp. Morton in his modest Answerer â—art 3. Chap. 11. Page 74 unto which place J referre the Reader because it is something long Answ 3 Thirdly the Papists say that their mentall reservation is then onely requisite when the hearer is incompetent and unfit to understand the clause reserved Now it were senselesse to imagine that the Apostles were not fit to understand or unfit to know that clause for our Saviour else-where saith It is not for you to know the times and seasons Acts 1.7 And why was not that ut vobis significem at this time also seasonable for them to understand Yes doubtlesse if that were the meaning of his words they understood it and then it was no concealed reservation and if it were not his meaning there was no aequivocation Answ 4 Fourthly the purpose of the Aequivocator is by his secret reservation To delude his bearer now this were blasphemy to say that Christ did aequivocate that is delude and deceive his Disciples If the Reader would see this Obj ction further answered let him read Bp. Mort. in his answer to the modest answerer part 3. Chap. 11. Page 75 76. Object 2 The ancient Arrians did frequently object this place to the godly for the proofe of theâ—r pernicious and blasphemous doctrine that Christ was not God they argued thus God knowes all things Christ knew not all things for he was ignorant of the day of judgement Therefore CHRIST is not God Answ 1 Our Saviour speakes here of his humane nature not of his divine for as he was man he knew not that day and houre but as he was God he knew it Sometimes Christ speakes to his Disciples as man sometimes as God as man he enquires where Lazarus was buried as God he knew it for he had before told his Disciples that Lazarus was dead As man he askes what men thought and said of him as God he knew for he was not ignorant of their very thoughts as is plaine from these Texts Iesus knew their thoughts and why thinke you evill in your hearts and the like Nazianzene answerâ— further that Christ speakes Answ 2 this as divers other things for the honour of his Father whom he preferres before men No man and Angels No not the Angels and himselfe Nor the Sonne of man that all men might learne to honour the Father above all and to seeke his glory more then their owne Againe Nazianzene saith That to know signifies Answ 3 sometimes to make knowne or to make others to know and thus he thinkes that CHRIST knew not the day of Judgement that is he knew it himselfe but he would not make it knowne unto them But I conceive with Simler de filio Dei Lib. 2. page 112. a.b. that the first Answer is the truth viz. that Christ knew it as God but not as man How doth it appeare or how may it be proved Quest that â—hrist at all knew of this day First Christ is the wisedome of the Father Heb. Answ 1 1. And therefore if the Father know that day and houre which the rrians deny not then he cannot be ignorant thereof Secondly Christ was in the Father and the Father Answ 2 in him Iohn 17.21 And therefore those things which the Father knew the Sonne could not be ignorant of Thirdly Christ knew the Father which of all Answ 3 things is the greatest yea as the Father knew him even so he knew the Father Iohn 10.15 And therefore we must not imagine that he was in regard of his Deity ignorant of the last day Fourthly Christ is the Author of time Iohn
is meritorious of eternall life and that is the merit of the Sonne of God Fourthly the Assumption is false for not for Answ 4 the workes of the sheepe but for the blessing of the Father whereby he hath blessed the sheepe with all spirituall blessings in CHRIST that is by and for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alsufficient and superabundant satisfaction and merite of Christ is the Kingdome ot heaven adjudged and given unto them Fifthly unto the causall particle enim For we Answ 5 answer that it signifies indeed a cause but not the meritorious cause of the Kingdome but a declarative cause of the just sentence pronounced by the Judge that is that his adjudging and giving of life eternall vnto the sheepe on his right hand was a just and righteous sentence because by their workes they had truely declared and shewed forth that they were Christs sheepe that is faithfull and beleevers If the studious Reader would see this Answer concerning Enim learnedly enlarged and fully prosecuted Let him reade Bp. Daven de just actual Cap. 32. pag. 411. obj 9. and Pareus s Page 848. b. and Amestus Bel. enerv tom 4. p. 207. Against our last words of our former Answer Object 5 they object againe The Judge doth not say inherite the Kingdome because you are faithfull or because you beleeved but because you fed me and cloathed me and the like And therefore For doth denote the meritorious cause and not a declarative cause onely of the justice and equity of the sentence First as the Iudge doth not say inherite the Answ 1 Kingdome because ye are faithfull so neither doth he say as they say because ye have merited and deserved it Secondly the Reason why our Saviour doth Answ 2 mention their workes rather then their faith we shewed before quest 1. of this § VERS 41 42 c. Vers 41 42. c. Then shall he say unto them on the left hand Depart from me yee cursed into everlasting fire which is prepared for the Devil and his Angels For I was an hungred and ye gave me no meat I thirsted and ye gave mee no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and yet visited me not Then shall they also answer him saying Lord whâ—â— saw me theâ— an hungred or a thirst 〈◊〉 a stranger or naked or sicke or in prison and did not minister unto thee Then shall he answer them and say Verily I say unto you inasmuch as ye did it not to one of the least of these ye did it not to me Sect. 1 § 1. Depart from me ye cursed into everlasting fire The foure last things are Death Judgement Hell and Heaven and they are thus differenced Nothing is more horrible then Death nothing more terrible then Iudgement nothing more intollerable then Hell nothing more delectable then heaven Bern. And therefore blessed are they who by death are brought unto heaven but wretched and infinitely miserable are all they who by Iudgement are sent unto hell Quest 1 Which are the last words which shall be uttered in this world Answ Sphinx answers thâ—se in the text in this Elegiake Aspera vox Ite sed vox benedicta Venite Ite malis vox est apta Venite bonis that is This word DEPART the Goates with horrour heares But this word COME the Sheepe to joy appeares And hence Bernard in Psalm 91. prayes O Domine in die illo libera me a verbo Aspere O Lord deliver me at the great day from that soule killing word Depart Quest 2 What harme is there in this word Depart or in the whole sentence Answ These words are as so many mortall and ghastly wounds and poysoned arrowes sticking deepe in the flesh unto every wicked man For this sentence and doome doth containe five incurable and insufferable blowes which are given to such to wit First Depart get you gone flee hence out of my sight and from the society of the Elect for ever Secondly yee cursed which loved not blessing and therefore are now justly excluded out of heaven and deprived of all felicit and happinesse Thirdly into the fire not into the scorching flame or parching heate but into the burning fire Fourthly into everlasting fire not into a fire that will either burne and quite consume them or which will be consumed it selfe at the last which will either cause them to dye or dye and extinguish it selfe but into everlasting fire which shall never goe out but torment them world without end Fifthly with the Devill and his Angels as they said unto the Almighty depart from us we desire not the knowledge of thee or thy Law and wished that the righteous might be taken out of their sight so they shall be excluded and driven out of the presence of God and deprived of the society of Saints and Angels their companions thenceforward being onely devils wicked Angels and damned spirits Then will they oppressed with griefe crye out I. To the Sunne O Sunne hitherto thou hast refreshed us with thy comfortable light but now we shall never see thee more but must be cast into everlasting darkenesse And II. To the Aire oh aire thou hast often refreshed me with thy sweet breath and wholesome smell but now I must enjoy no aire but detestable stinking vapours and stifâ—ling sents And III. To the Earth oh eartn thou hast often delighted me with many rare dainties fruits liquors and the like but now I must never tast good bit or drop more but be reserved unto endlesse hunger And IV. To the Water oh water how often have I bene cheered with thy drops and draughts but now I must goe where I shall thirst eternally And V. To the faithfull oh holy Saints for your sakes and societies I have escaped many temporall judgements and enjoyed many temporall mercies but now I must never come into your company nor see you any more but must converse with devils for ever and ever And VI. Lastly to CHRIST oh holy Lord thou hast often called me unto repentance obedience and faith promising to receive me into favour to be reconciled unto me and to pardon all my sinnes but now for my impenitency and hardnesse of heart J am justly cast out of thy favour and presence and must now suffer for my sinnes insufferable sorrow and smart in everlasting fire And thus those who are not like unto the righteous in piety shall never be like them in eternall felicity This place is urged by the Papists against us to prove that Infants dying unbaptized shall not suffer any sensible torment in hell and is produced also by us agâ—inst them that they doe I will consider and treat briefely of them particularly Salmeron the Jesuite argues hence thus Those Object 1 who would not exercise the workes of mercy and charity are adjudged to everlasting fire but those who did are rewarded with life eternall Now children are neither of
machina mundi peribit What miraculous and extraordinary things Quest 4 were in this Eclipse First the naturall Eclipse of the Sunne never happens Answ 1 as the Astrologers say but in the time of the conjunction of the Sunne and Moone which was not at the time of this Eclipse the Moone being in the full Answ 2 Secondly about the sixth houre and so forward to the ninth houre the Moone was together with he Sunne in the midst of Heaven but in the Evening shee appeared in her owne place namely in the East opposite to the Sunne Answ 3 Thirdly the Moone miraculously returning from the East towards the West did not passe by the Sunne and set in the West before it but comming to the place and terme of the Sunne went along with it for the space of three houres and then returned unto the East againe Answ 4 Fourthly the naturall Eclipse of the Sun quickly passeth away but this Eclipse continued for the space of three houres Answ 5 Fifthly the naturall Eclipse of the Sunne beginneth alwayes at the West that is that part of the Sunne which lookes towards the West is alwayes in naturall Eclipses first darkened because the Sunne is more swif in his motion then the Moone is in hers and so overtaketh her but here although the Moone were in opposition to the Sunne and distant from it the breadth of heaven yet it overtooke by a miraculous swiftnesse the Sunne and so darkened first that part thereof which lookes towards the East Answ 6 Sixthly in the naturall Eclipse of the Sunne that part thereof is first discovered and seene which was first covered and obscured but in this Eclipse that part of the Sunne which lookes towards the East was first covered and last discovered Jf the studious Reader would see these things illustrated and more then these expressed and handled concerning this unnaturall and miraculous Eclipse Let him read Aquin. 3. p. 9. 44. Art 2. ad 2. et Dionys in praefata Epist et Chrysost et Hier. s and Chemnit harm fine addit Gerard fol. 189. b. calce Sect. 2 § 2. Over all the Land Quest 4 Whether was there darknesse at this timeover all the Earth or not Answ 1 First the words in the Text are Tenebrae factae sunt supra universam regionem And there was darkenesse over all the Region or Land which by our best Hebruicians is interpreted generally of the Land of the Iewes and their reason is this because if this darkenesse had occupied the whole Earth then without doubt the Historians of other Nations would have recorded and mentioned it Syllâ—ge vocum exotic Pâ—ge 18â— Answ 2 Secondly others say that this Eclipse was not onely in the Land of the Iewes but in Egypt and in Athens as testifieth Dionysius and divers other Historians sâ—ith Carthusian upon this place doe testifie that it was in other Lands Answ 3 Thirdly that it was overall the world I cannot imagine for those who thinke so extend it too far neither dare I subscribe to those who restraine it onely to the Region of the Iewes because on the other side I conceive them to limit it too much And therefore J thinke that it was over all that Horizon and all those Regions which were in a manner of the same Altitude and Latitude and unto which the Sunne gives light and is seene at once VERS 46 47. And about the ninth houre Vers 46 47. Iesus cryed with a loud voice saying Eli Eli lamasabacthani that is to say My God my God why hast thou forsaken mee Some of them that stood there when they heard that said This man calleth for Elias § 1. My God my God Sect. 1 How can CHRIST have a God Quest when himselfe is the true God blessed for ever Hath God a God above him whom he stands in need of for protection and defence First Christ according to his humane nature and Answ 1 as he is man hath the same God and Father that we have Behold I goe unto my God and your God unto my Father and your Father CHRIST as man had God for his Father upon whose power he did depend and into whose hands he committed his Spirit and according to his humane nature he cals his Father his God Secondly Christ according to his divine nature Answ 2 is very God yea true God himselfe of the same substance and power with the Father § 2. Why hast thou forsaken me Sect. 2 What was the cause that moved Christ thus to Quest 1 complaine First negatively the cause was not any impatiency Answ 1 or discontent of mind neither any despaire or dissembling as some would have it But Secondly affirmatively the cause was an apprehension Answ 2 and feeling of the whole wrath of God which seazed upon him both in body and soule Thirdly Christ complained because of Gods delay Answ 3 and differring of helpe and succour Vrsin Whether did Christ truly complaine upon the Quest 2 Crosse that he was forsaken of God First we answer hereunto That our blessed Saviour Answ 1 bearing our sinnes in himselfe upon the Crosse did verily feele Gods wrath in his soule and truly complained in respect thereof that he was forsaken of God And this we confirme from himselfe thus Our Saviour cryeth out and complaineth upon the Crosse My God my God why hast thou forsaken me which words were uttered in truth and not in colour or shew Athanas ad Apollinar as Athanasius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things were done naturally and in truth not in opinion or shew And therefore Christ did feele himselfe in his soule forsaken of God that is left comfortlesse of Gods Spirit If the Reader would see this opinion opposed and confirmed let him read Dr. Willets synops page 1142. sine et 1433. et Cham. tom 2. page 177. Secondly Fevardentius absolutely denies that Answ 2 Christ did truly complaine upon the Crosse that he was forsaken of God and he gives this reason for his deniall If Christ saith he were truly forsaken of God it would follow that the hypostaticall union was dissolved and that Christ was personally separated from God for otherwise he could not have beene forsaken Fevardent Page 437. confut â— b I. We answer hereunto If Christ had been totally and eternally forsaken the personall union must have been dissolvea but upon this temporall dereliction rejectioÌ„ there followeth not a personall dissolution II. As the body of Christ being without life was still hypostatically united to the God head so was the soule of CHRIST though for a time without feeling â—f his favour the dereliction of the one doth no more dissolve the hypostaticall union then the death of the other If life went from the body and yet the Deity was not separated in the personall consociatioâ— but onely suspended in operation so the feeling of Gods favour which is the life of the Soule might be intermitted in CHRIST and yet the divine Union not dissolved III. Augustine