part after another as the words were spoken one after another But this is also contrary to the opinion of the Papists for they would have it done altogether Ninthly we may not credit this Tenet of Transsubstantiation Answ 9 because the holy Scriptures call the element bread still after the consecration 1 Cor. 10.17 and 11.26 27 28. Tenthly the judgement of the ancient Church Answ 10 doth oppose this Novelty of Transsubstantiation If the Reader would see how the Ancients expounded this phrase and how it appeares they held not this doctrine Let him reade Perkins reformed Catholike of the reall presence Pag. 196 197 198 And thus we have seene the reasons why we must not beleeve this fancie of Transsubstanâ—iation Doe any absurdities follow this doctrine Quest 22 This Tenet of Transsubstantiation doth bring along with it foure absurdities Answ namely First if the bread and wine should be turned into the body and blood of JESUS CHRIST there should be no signe in the supper and so there should be no Sacrament which cannot be without a visible signe Secondly if the bread and wine should be turned into the body and blood of Christ then the blood must needs be separated from the body which is absurd and impossible Thirdly if this doctrine of Transsubstantiation were true then it would follow that Christ should have a body infinite and by consequent he should not be true man nor truely ascended into heaven which would overthrow the principall Articles of our faith Fourthly if this opinion be true then it will follow that infidels and hypocrites comming to the Lords supper should truely participate the body and blood of Christ and so it must needs follow that God and the devill should be lodged together Many are the absurdities which follow Transsubstantiation which our adversaries wâ—pe easily off with telling us that they are not incongruities but Miracles For the proofe hereof observe That Iohan. de Combis comp Theolog. lib. 6. Cap. 14. makes nine wonders in this Sacrament viz. First that Christs body is in the Eucharist in as large a quantity as he was upon the crosse and is now in heaven and yet exceeds not the quantity of the bread Secondly that in this sacrament there be accidents without a subject Thirdly that the bread is turned into the body of Christ and yet is not the matter of the body nor resolved to nothing Fourthly that the body increaseth not by consecration of many hosts neither is diminished by often receiving Fifthly that the body of Christ is under many consecrated hosts Sixthly that when the host is divided the body of Christ is not divided but under every part thereof is whole Christ Seventhly that when the Priest holds the host in his hand the body of Christ is not felt by him nor seene but onely the formes of the bread and wine Eighthly that when the formes of bread and wine cease the body and blood of Christ ceaseth also to be there Ninthly that the accidents of bread and wine have the same effects with the bread and wine it selfe which are to nourish and to fill Antoninus part 3. Tit. 13. Cap. 6. § 16 reckons up twelve Miracles and strange ones that are in this Sacrament and he hath them from Iohan. de sancto Geminiano in sâ—rmone quodam I conclude this question thus That on this manner it shall be easie for any man to defend the most absurd opinion that is or can be if he may have liberty to answer the arguments alleadged to the contrary by wonders and miracles Object 6 But they object here that God is Almighty and therefore nothing is unpossible unto him he can doe all these things which are above rehearsed and change bread and wine into the body and blood of CHRIST Answ 1 First true it is that God is Almightie but in this and like matters we must not dispute what God can doe but what he will Answ 2 Secondly because God is Omnipotent therefore there be some things which he cannot or rather will not doe as for him to deny himselfe to lye and to make the parts of a contradiction to be both true at the same time Thirdly if God should make the very body of Answ 3 CHRIST to be in many places at once he should make it to be no body while it remaines a body and to be circumscribed in some one place and not circumscribed because it is in many places at the same time yea he should make the very body of Christ to be visible in heaven and invisible in the Sacrament And thus should he make contradictions to be true which to doe is against his nature and argues rather impotencie then power vide August de symb ad Catech. lib. 1. Cap. 1. Object 7 They object againe CHRIST hath a glorified body and therefore he may be visible in heaven and invisible in many places at once upon earth Answ 1 First this argument is vaine because CHRIST had no such body when he instituted the Supper and said these words This is my bodie Answ 2 Secondly Christs glorification doth not any way diminish the nature of a true body And therefore it is said Acts. 3.21 That the heavens should containe him untill the day of judgement when he shall visibly descend as he was seene to ascend Quest 23 Is the Eucharist of necessity to be received of all men of discretion Answ Yea it is the Sacrament of Christs flesh whereby all men must be saved Reade verse 27. of this Chapter and Iohn 6.53 and 1 Cor. 10.17 As Baptisme is sometimes compared or resembled unto a begetting so the Lords Supper is to food and therefore as food is necessary for the body so is this Sacrament of the Lords body necessary for the soule Wherefore three sorts of people are much to blame namely First those who care not at all for comming to the Lords Supper Secondly those who will never come but at Easter Thirdly those wâ—o omit and forbeare comming either I. Because they are so taken up with worldly imployments that they have no leisure to fit and prepare themselves Or II. Because they are at Law with some or have beene injured by some whom they will not forgive but rather forbeare comming to the Lords Table How oft must we receive this Sacrament Quest 24 With an ordinary continuance Answ as oft as we can conveniently Act. 2.42 and 20.7 and 1 Cor. 11.25 This Sacrament must not be once celebrated as Baptisme is but often First because we are once borne but often fed and nourished SecoÌ„dly because as often as we worthily celebrate this Supper so often we honour our Christ And hence it was that the Ancients did celebrate this Sacrament every Lords day What is inwardly signified by these Elements Quest 25 of bread and wine Our communicating in the body and blood of Christ by faith Answ For First bread signifies the body of CHRIST Iohn 6.35 55. And in this verse he tooke the bread and
things are very observeable First the Baptist doth not undertake to preach the Gospell untill hee bee called although hee were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctified and replenished with the Spirit of God from the wombe Teaching us Observ that none must run into the Ministerie before they be called e Ier. 14.14 Secondly when once hee is called hee delayes it not although it were a worke not onely full of labour but also full of danger Teaching us that all things are to bee undertaken when wee have a calling from God willingly and readily although they may seem laborious perillous Exposit § 3. Came Iohn Baptist Iohn signifies Gracious and Baptist one that administers the Sacrament of admission and entrance into the Church of Christ Observ Teaching us that the Gospell is gracious in regard of the Law God under the Law shewing himselfe more terrible and more severe than in the time of the Gospell The Law was given in terrour and thunder f Exo. 19.18 20.18 and the transgression of the Law was most severely punished as may appeare by these examples I. The people of Israel committing fornication with the daughters of Moab there were slaine of them foure and twentie thousand g Numb 25 9. II. For the Calfe they made there died three thousand Hierome reades 30000 of which in his place h Exo. 32.28 And yet notwithstanding this he threatens that hee will yet further visit this their sinne i Verse 34. III. For their murmuring First they were punished with a vehement fire which consumed the utmost part of the Host k Numb 11.1 Secondly with a vehement plague l Verse 33 Thirdly with fierie Serpents Numb 21 6. IV. Corah with all his companie swallowed up Numb 16. and 14000 of the Host beside v. 49 V. Yea all were destroyed and cut off before they came to the promised land that were above 20 yeares of age m Numb 14 29. to wit 601730. six hundred and one thousand seven hundred and thirtie n Numb 26.51.65 Thus severely were the transgressions of the Law punished But the Gospell is a time of grace and the Lord will not regard our former by-past life if now when Christ is offered wee will but leave our sinnes and lay hold upon him § 4. In the wildernesse Sect. 4 It may here be askeds why did Iohn preach in Quest 1 the wildernesse I answer first to teach them that the Church Answ 1 was become a wildernesse and that there was a certaine desolation of piety they being now altogether carelesse of the true worship and service of God Secondly because he taught them that Christ Quest 2 forsaking the Jewes they having rejected him who were often termed a City doth now make choice of the wildernesse the Gentiles to plant his Church in Thirdly because hee would shew thereby Answ 3 that none can bee made partakers of Christ by sitting in Cityes but by journeying into the wildernesse That is not by pleasure and ease but by labour and industrie hereby Teaching us that Christ and the graces of God are to be sought industriously Observ and cannot bee obtained without labour and paines for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rare excellent and precious things are not easily obtained Some will say here I would refuse no paines Quest 2 nor labour for the procuring of Christ or grace but wherein must I labour I answer First thou must labour in the hearing Answ 1 of the word of God that is labour therein for these things to wit First that thou mayst understand it in thy minde Secondly that thou mayst retaine it in thy memorie Thirdly that thou mayst assent unto it as true and good in thy judgement Fourthly that thou mayst love it and delight therein in thy affections Fiftly that thou mayst practise and obey it with all willing submission in thy life and conversation Answ 2 Secondly thou must labour against sinne that is labour First that thou mayst hate it and that it may bee a burthen unto thee Secondly that thou mayst strive manfully against it fighting even unto bloud in resisting of sinne Hebr. 12.4 Answ 3 Thirdly thou must labour in the molestations of this life that is labour to endure them labour to transcend passe over them labour to overcome them that they may not hinder thee from the pursuite of Christ Answ 4 Fourthly labour in prayer cry mightily unto God with the Saints under the Altar How long Lord how long holy and true dost thou deferre thy comming a Rev. 6.10 yea with the Bride Come Lord Iesus come quickely b Rev. 22.20 Fiftly labour in piety the Kingdome of Heaven Answ 5 suffers violence and the violent take it by force and therefore bee industrious in the exercises of religion carefull and diligent in thy life and conversation striving hereby to enter in at the straight gate because without striving thou canst never enter as followes Chapter 7. verse 13 24. Verse 2 §. 1. VERS 2. Saying repent for the Kingdom Sect. 1 of Heaven is at hand Quest 1 Repent It may here bee doubted whether inward repentance or some outward penance be by Saint Iohn here understood I answer certainely that inward repentance is here signified as may appeare by these reasons Answ First Iohn is said to preach the baptisme of repentance for the remission of sinnes c Luk. 3.3 that which he preached the people practised but we read not of any outward penall workes they did but onely of contrition and confession for their sins d Matth. 3.6 Secondly Baptisme is in the name of Christ penance is a worke of man whereby satisfaction is made unto God as they teach how then can it be the baptisme of penance for Christ to satisfie man to satisfie are two contrary things Thirdly Iohn also saith bring forth fruits of repentances worthy and meet for repentance outward penall acts then are the fruits of repentance and not repentance it selfe § 2. Repent The Papists object this place for Sect. 2 the proofe of the Sacrament of penance and one of them e Greg. Martin more particularly undertakes to prove it by foure Arguments The first Argument is drawne from the circumstances of the place Saint Iohn here exhorteth Object 1 unto repentance which else where is joyned with sackecloath and ashes as this same Evangelist saith If the workes done in thee had been done in Tyre and Sidon they had ere this repented in sackcloth and ashes f Matth. 11.21 so the Ninivites repented in sackcloth and ashes g Iona. 3.5.6 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agite poenittentiam doth signifie some externall penance Answ 1 I answer first here is a false position for I. our Saviour doth not reprove Corazin Bethsaida because they did not some externall penance but because they repented not And he beganne to upbraid the Cityes because they repented not h Matth. 11.20 II. This repentance which our
they were more obedient ut essent corpore viciniores quia animo praeceptis appropinquabant a Aug. de S. D. in Monte. Observ that they might be nearer to his person in body as they were nearer to his precepts in mind Teaching us that the more obedient any man is unto God the nearer Christ will draw him unto himselfe and hence come those phrases If ye obey me ye shall bee my friends and my brethren Mark 3.34 Ioh. 14.6 They came unto him If any man desire to be Quest 2 made partaker of Christ hee must as the Apostles doe here come unto Christ But it may be asked how must we come First not negligently or remissely we must Answ 1 not seeke Christ in our beds nor come slowly unto him Answ 2 Secondly we must not come unto him with a bare externall profession onely Matthew 7.21 Answ 3 Thirdly but wee must come with a longing and hungry affection after him If any man thirst saith Christ then let him come unto me b Ioh. 7.37 Wee must be so sensible of the want of Christ that wee desire nothing in comparison of him And therefore let us not come unto Christ with idle desires or sluggish endeavours vult non vult piger but with longing desires and labourous endeavours untill wee have found him whom our soule loves and are made partakers of him Object We can do nothing of our selves we can neither fervently desire Christ nor faithfully labour to approach and draw neare unto him and therefore in vaine is this exhortation Answ Certainly without the Divine assistance of the Spirit of God we can doe nothing that good is but when God gives posse velle good desires and ability and power to effect that which is good then we must endeavour to perfect and finish it we must not sit still and cry God helpe us but use those means which the Lord commands and endeavour to performe what hee prescribes and conanti aderit Deus he will certainely blesse those our endeavours and assist us by his grace to worke out thorowly the worke of our salvation c Phil. 2.12.13 What is required on our part for the obtaining Quest 3 and enjoying of Christ First thou must take up thy crosse patiently undergoing whatsoever the Lord laies upon thee to beare Answ 1 Secondly thou must deny thy selfe Mat. 16.24 Answ 2 that is thy owne workes thy owne merits thy owne desires yea thy owne affections thou must put off the old man with his old garments and put on Christ by faith and new obedience not making provision for the flesh to fulfill the lusts thereof but labouring to fulfill and obey the will of God d Rom. 13 13.14 casting away from us though never so deare unto us whatsoever may hinder us from approaching neare unto Christ blind Bartimeus threw away his cloake because it was an impediment unto him when Christ called him he Traveller and Souldier cast away whatsoever may hinder them in their journey or warefare and thus must we if wâ—â—esire with the disciples here to come unto Christ we must cast off those sinnes that hang so fast on and cleave so fast too and runne cheerfully unto Christ e Heb. 12.1 VERS 2. And he opened his mouth Vers 24 and taught them saying § 1. And he opened his mouth Why doth the Sect. 1 Evangelist use this periphrasis or circumlocution or needlesse phrase Quest can any speake without opening of his mouth First it is an Hebraisme he opened his mouth that is exorsus loqui Calvin s hee begunne to Answ 1 speake thus Saint Peter when hee had heard why and upon what occasion Cornelius sent for him opened his mouth and said f Act. 10. â— 34. that is begun to preach unto them True it is the Jewes did not alwayes use this phrase of opening the mouth when they meant to expresse the beginning of a speach but onely when they were to speake of some serious and weighty things thus the Psalmist I will open my mouth in a parable I will utter darke sayings of old g Psal 78.2 And thus Salomon Open thy mouth for the dumbe yea open thy mouth and judge righteously That is bee carefull to speake and plead the poore mans cause which is oppressed h Pro. 31.8.9 Thus Gualter sup thinkes that the Hebrewes onely used this phrase in such cases of moment but Beza thinkes it is not universally true Secondly this phrase is here used to shew the originall of the Prophesies and predictions of the Answ 2 Prophets that it was Christ who opened their mouthes as if he would say Christ now opened his owne mouth who of old opened the mouths of the Prophets Thus August S. Dom. in monte Thirdly or this phrase may here bee used to shew that Christ taught some and sometimes Answ 3 without the opening of his mouth and that either by internall revelations or inspirations or visions or by his workes and externall miracles thus Chrysost sup Fourthly or this phrase doth shew that Christ Answ 4 was wont to keepe his mouth shut and to open it but when there was need as David saith The mouth of the righteous speaketh wisedome and his tongue talketh of judgement i Psal 37.30 And Solomon the mouth of a righteous man is a well of life yea the mouth of the just bringeth forth wisedome k Pro. 10.11.31 Teaching us hereby two things to wit First that we ought to set a watch over our mouthes and keep Obser 3 our tongues as with a bridle Secondly that we ought liberally and freely to open our mouthes to preach the Gospell of Christ and the word of God VERS 3. Blessed are the poore in Spirit Vers 3 for theirs is the kingdome of heaven Blessed There are three parts of this Sermon Sect. 1 preached by our Saviour upon the Mount the first whereof is the Preparation layd downe in the two first verses of this Chapter the second is the Sermon it selfe beginning at this verse and continuing unto the Chapter 7. vers 28. The third is the Conclusion in that 28. vers This Sermon doth either Prepare the Apostles and that By comforting them Chap. 5. vers 11.12 By counselling and advising of them chap 5. vers 13. Teach the Prophets what is to be Known to wit two things First true happinesse wherein First generally he recites 8 severall beatitudes Secondly particularly he applies the 8th to his Apostles vers 11. Secondly the exposition of the Law wherein First he speaks of the Interpreters thereof the Ministers vers 13. c. Secondly of the interpretation thereof vers 17. c. Done viz. holinesse of life where he removes the Remoraes and that both in The sixt chapter wherein he names Hypocrisie vers 1. c. Care of this world chap. 6. vers 19. c. The seventh chapter wherein hee takes away many and sundry impediments vers 1. c. Blessed The Fathers l
reward in an unproper sense more plainly there is a perpetuall relation betweene Father and Sonne betweene Husband and Wife betweene Master and Servant betweene Hilles and Valleyes Because he cannot be a Father without a Sonne or a Husband who hath no Wife and so of the rest But there is not a perpetuall relation betweene Mercedem Meritum or Wages and Merit As appeares thus When Leah brought forth Issacbar shee said God hath given me my wages because I have given my maiden unto my husband x Gen. 30 18. Now in this thing Leah did performe no good worke neither did it for Gods sake neither did well in doing of it and therefore there could bee no merit in it neither in any respect can the giving of her maiden unto her husband be called a merit or can it bee said that thereby shee did merit or deserve any thing at Gods hands And therefore there is no perpetuall relation betweene Wages and Merit or that wheresoever wee read of reward there we must needs understand it to be given as of due debt y Chamier tom 3. f. 465. Great is your reward in heaven Our Saviour doth not promise a reward in earth but in heaven Observ Teaching us that the true retribution of affliction is in the life to come Quest Why is the recompense and reward of affliction after this life Answ 1 First because the promised reward spoken of in this verse is to be given unto all but temporall deliverance and freedome is not given unto all Answ 2 Secondly because the reward here promised ought farre to exceed all our sufferings and afflictions which temporall blessings often doe not but eternall glory doth alwaies I reckon that the sufferings of this present time are not worthy to bee compared to that glory which shall bee revealed in u◠z Rom. 8.18 Answ 3 Thirdly this reward of our afflictions must bee extended to the soule as well as to the body and therefore must not be a temporall but an eternall reward It may be objected our afflictions losses and Obiect 3 crosses are promised to be rewarded a hundred-fold in this life and therefore the reward is temporall in earth not eternall in heaven First a temporall reward is not promised and Answ 1 hence wee see it sometimes to some granted and sometimes from some with-held Secondly the hundred fold reward promised Answ 2 in this life may bee understood of peace of conscience which farre exceeds all worldly wealth Thirdly the true and adequate reward of the Answ 3 soule is eternity And in our afflictions we must not thinke that God will give us riches or honour or freedome or reputation or joy and health or the like for in all these things wee must say thy will bee done But wee must remember First that we suffer for Christs sake Secondly that the Patriarches Prophets and Apostles were copartners with us in our sufferings Thirdly that our sufferings shall be rewarded in heaven Fourthly that this heavenly reward which wee shall bee made partakers off is an exceeding reward yea also eternall For these things considered wee shall thinke nothing hard or heavy to bee borne but even the yoake of the crosse light and easie Art thou injured the time will come when thou shalt bee avenged art thou slandered and thy reputation not vindicated the time will come when thy innocency shall appeare and shine as the Sunne art thou killed for Christs sake there is a time when thou shalt rise againe and live for ever with Christ in eternall glory and therefore blessed are they who are persecuted reviled slandered and afflicted for Christs sake for great is their reward in heaven Vers 13 VERRS 13. Yee are the salt of the earth but if the salt have lost his savour wherewith shall it bee salted it is thenceforth good for nothing but to be cast out and to be troden under foot of men Sect. 1 § 1. Ye are the salt of the earth Quest 1 Whether is this meant of their persons or of their office Answ Of their office or function ye are the salt of the earth that is it is your office and worke to salt and season the earth Trahit ad personas quod est doctrinae Calvin s Christ applyes that to their persons which belongs unto their doctrine Non tam ad personas quam ad munus Gualt s This doth not so much belong unto their persons as unto their office Obser or apostolicall function to wit the Ministery of the word Teaching us that it is the part of the Ministers of the word to season the hearts of the faithfull Quest 2 Could not Christ have seasoned the hearts of his children himselfe and if he could why did he do it by men Answ Christ could have seasoned and sanctified the hearts of his children by himselfe but yet would doe it by men for these two causes First that he might have an evident and perspicuous Church and discipline upon earth or a representation of his presence amongst men Secondly that hereby his power and strength might be glorified in our weakenesse and infirmity Quest 3 Who is it that doth truely salt and season the heart with grace Answ 1 First really this seasoning comes from God and his Blessed Spirit who is the principall authour of all good in us Answ 2 Secondly the principall Instrument of our seasoning is the sacred Scriptures Answ 3 Thirdly the Ministers are only secondary instruments of this seasoning And that First by Preaching unto men the word of God And Secondly by sealing them by the Sacraments of Christ which two workes if they be truely performed doe truely confirme unto us the salt of the Holy Ghost Sect. 2 § 2. Yee are the salt of the earth If the salt Quest 1 have lost his savour it is good for nothing c. How many sorts of unsavoury Ministers are there Answ 1 First blind watch-men who have no knowledge and therefore are not able to give light unto those who sit in darkenesse nor eies unto the blind neither can instruct those who are ignorant Secondly hereticall teachers such as teach Answ 2 false and damnable doctrine such as doe not season but poyson and destroy the soule such are the Romish teachers Priests Jesuits and Seminaries who mingle the word of God with their owne inventions and humane traditions Thirdly such as preach true doctrine but yet Answ 3 misapply the same sowing pillowes under the elbowes of the wicked preaching peace unto them when they should rather awaken them unto repentance by discovering unto them their sinnes and by denouncing the judgements of God against them for their sinnes Fourthly they who though they teach the Answ 4 truth and generally apply it well doe yet lead ungodly and scandalous lives for an offensive and unsavoury conversation in the teacher doth hinder the seasoning vertue of the word of his Ministery in the hearts of the people his doctrine not being able to build up
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
also lies Vpon the wings of swift fame flies But the Iewes saw and heard many things which many and great Princes had desired to see Luke 10.24 and yet they contemned both Christ and them Fifthly she was at great cost and charges in Answ 5 comming unto Solomon yea brought gifts and presents unto him along with her But the Iewes would not embrace Christ or his doctrine although hee taught them freely and by his word offered the gift of salvation unto them even out of meere grace and would have sold them wine and milke without money or money-worth Esay 55.1 Sixthly shee came unto a meere man and yet Answ 6 judged her selfe to bee a happy woman that might enjoy the society and discourse of one in whom shee perceived the sparkes of divine wisedome But the Iewes rejected the Sonne of God which was the eternall wisedome of the Father Seventhly Solomon only discoursed of plants Answ 7 and trees from the knowledge whereof at the most some worldly utility would arise But Christ declared unto the Iewes the mysteries of eternall salvation which were hid from the world Ephes 3.9 upon the knowledge whereof did depend eternall life Iohn 17.3 And yet they would not receive or accept him Eighthly she thought Solomons servants and Answ 8 attendants happy who daily heard and saw the wisedome of their Master But neither the stupendious and unheard of Miracles of Christ nor his singular wisedome grace and power in preaching would draw the iewes unto the love and admiration of so great and gracious a Lord. VERS 43 44 45. Vers 33 34 c. When the uncleane Spirit is gone out of a man hee walketh through dry places seeking rest and finding none Then he saith I will returne into my house from whence I came out And when hee is come hee findeth it empty swept and garnished Then goeth he and taketh with himselfe seven other spirits more wicked then himselfe and they enter in and dwell there And the last state of that man is worse then the first Even so shall it be also with this wicked generation By this Parable our blessed Saviour would shew that destruction did hang over the heads of the Iewes And why because they had received the Law of God and although they thereby seemed to bee altogether delivered from the power of the Devill who held all other nations captives yet they would not observe nor obey the Law After this to adde to the measure of their iniquity and to make it full they reject the Gospel which was brought and offered unto them by the Sonne of God himselfe and impugne the knowne truths delivered by him and commit blasphemy against the Holy Spirit as our Saviour had before intimated verse 31 32. Now what was this no other thing then wholly to renounce Christ and to dedicate and consecrate themselves wholly unto the Devill even as though a man should decke and trim up a house that his enemy might willingly and perpetually dwell there For thus doe they who having knowne the truth and by the knowledge thereof having been delivered from the hands of the Devill doe afterwards willingly wittingly and of set purpose oppose it and renounce it for ever and adhere and cleave to the lies delusions of Sathan And this is the plaine and direct meaning of our Saviour in this place Melancton s 1 Corinthians 10. folio 45. understands this place of those who being tempted by a diabolicall temptation are overcome thereby and sinne securely without any feare of God and consequently out of contempt which sinne elsewhere he calleth a sinne against conscience Vers 46 47. VERS 46 47. While hee yet talked to the people behold his Mother and his brethren stood without desiring to speake with him Then one said unto him Behold thy Mother and thy brethren stand without desiring to speake with thee There was a sect who sprung up in Arabia and were called Antidicomarianitae that is the Adversaries of Mary who to extenuate and ecclipse the glory of the blessed Virgin held that after the birth of Christ shee was carnally knowne by Ioseph her husband This heresie is refuted by Epiphanius a Contra Antidicomarianitas haeres 78. by divers reasons taken from this place some other probable grounds as namely First because the Epithete of Virgin is given unto her and therefore she is a Virgin Secondly because from the tradition of the Iewes it is shewed that she was not given unto Ioseph for carnall copulation but for the avoiding of the imputation of being dishonest which shee would have incurred if shee had brought forth Christ before she had beene given in marriage unto any Thirdly because Ioseph married not Mary for any carnall respects hee being above or about fourescore yeares old when he tooke her unto him but rather that hee might keepe and preserve her shee being of his owne family Fourthly because it would scarce stand with the sanctity and piety of Ioseph to use such a holy vessell after the dispensation of so deepe and divine a mysterie Fifthly because none can be named that Ioseph begot of her neither reade wee of any children he had by her either before his fleeing into Aegypt or after his returne twelve yeares at least wee reade that Ioseph lived with Mary but after Christ was twelve yeares old no mention is made of him at all neither doe the Evangelists say any more That his Father and brethren came unto him but as in this verse Behold thy Mother and thy brethren stand without Sixthly if Mary had had either husband or children then Christ when hee was upon the Crosse would not have recommended her to Iohn Tradita est autem Iohanni propter virginitatem Seventhly Christ is called a Lyon and saith Epiphanius in the same sense wee call Mary a Lionesse But the Lionesse brings forth but one at a birth and hath but one birth all her life Iteratus partus leaenae non contingit and therefore was never carnally knowne by Ioseph Eighthly marriage was forbidden to Prophets and Prophetesses But the Blessed Virgin was a Prophetesse Ergo shee was not carnally knowne of her husband That Mary was a Prophetesse is intimated by the Type Esay 8. A Prophet shall goe in unto a Prophetesse that is Gabriel unto Mary So Philip had foure daughters which were Prophetesses and Virgins VERS 48. But hee answered and said unto him Verse 48 that told him Who is my Mother or who are my brethren Apelles did grant that Christ had a true body Object and true flesh but maintained that he had it not from the Virgin Mary but from heaven and thinkes to prove it from this verse wherein our Saviour saith Who is my Mother or who are my brethren To this tradition lib. 1. de carne Christi Contra Apellem Arg. 2. answers that the matter of this speech pronounced is to be considered For none would have shewed unto him that his Mother stood without who were uncertaine
whether hee had a Mother or not Neither can it be said that this was done to tempt him for the Scripture expresseth no such thing and it doth usually when any such thing is done The nativity of Christ was never disputed or questioned and therefore this could not be said Thy Mother is without to tempt him Therefore it is more credible that by this enunciation they tempted his divinity to see whether hee could tell who were without or not Now Christ here taxeth the incredulity of his brethren Et Mater quoque ejus demonstratur non aequè adhaesâ—sse illi ut Martha Mariae aliae And therefore he denieth his Parents and his brethren as hee teacheth us to doe ours for Gods sake and worke VERS 50. Vers 50 For whosoever shall doe the will of my Father which is in heaven the same is my brother sister and mother Sect. 1 § 1. Whosoever shall doe the will of my Father which is in heaven Quest 1 Why doth our Saviour adde here Qui in coelo which is in heaven Answ To teach us that those who are the children of God must labour endeavour that their conversation may be holy heavenly Observ Or that we must prepare our selves for heaven by a heavenly life we must labour that our conversation may be in heaven Philip. 3 20. And while we live on earth seeke heaven and heavenly things Colos 3.1 2. For hee that would be a Citizen of that heavenly Ierusalem which is above must live like a heavenly Citizen here on earth Quest 2 Why must wee thus earnestly labour for a heavenly life Answ 1 First because it is the will of God that those who are called his children should imitate him their heavenly Father in a sanctified and celestiall walking 1 Pet. 1.14.17 Answ 2 Secondly because wee are called hereunto 1 Thessal 4.4.8 or wee are made partakers of a heavenly calling Reade Heb. 3.1 And therefore wee should answer our calling by a heavenly life Answ 3 Thirdly because wee are made partakers of the divine nature 2 Pet 1.4 And therefore wee should shew it by a Saint-like life Answ 4 Fourthly because heaven is the end of our hope and the aime of our expectation and therefore wee should be still like those who despise this world and seeke and desire another Citie which is above Hebr. 11.15 and 2 Cor. 5.2.9 Hebr. 12.18.22 Answ 5 Fift because our whole life is a certaine time of ripening unto Harvest so long as wee live wee must still strive to grow perfecter and riper in grace fitting and preparing our selves more and more for the inheritance of the Saints and that heavenly Ierusalem Rom. 8.17 Now our preparation consists in these things to wit I. In a patient bearing of the Crosse and suffering of afflictions II. In a true deniall of our selves and our owne wils and wayes III. In a couragious combating against sinne Sathan and the world and our owne corruptions b 1 Pet. 2.11 IV. In a constant course and practise of religion and religious actions unto the end § 2. Hee is my brother sister and Mother Sect. 2 In these words our Saviour shewes that we must preferre our spirituall kindred whence it may be demanded Whether did Christ himselfe Quest as hee teacheth us to doe that is whether did he love them bâ—st who were neerest to him in the Lord or those who were nearest to him in the flesh or those who were nearest unto him in the flesh and in the Lord As man he loved them best Answ who were neerest to him in the flesh and in the Lord but as Mediator he loved them only best who were nearest to him in the Lord when some told him here that his brethren and kinsmen stood without he said Who are my brethren and my kinsmen Those who doe the will of my Father which is in heaven the same is my Brother and Sister and Mother where wee see he respected those most who drew neerest to him in the Lord CHAPTER XIII Vers 3 4 5 c. VERS 3. c. And he spake many things unto them in Parables saying B holâ— a sower went forth to sow And when he sowed some seeds fell by the wayes side and some fell upon stonie places and some fell among thornes and some fell into good ground Sect. 1 § 1. He spake unto them in Parables Quest WHy doth our Saviour speake in Parables Answ 1 First that the truth may bee hid from those who are unworthy according to that Mat. 7.6 Give not holy things to dogs Answ 2 Secondly that thereby occasion may be offered to those who are studious and desirous to know the truth to exercise their wits or to inquire the more diligently into the heart and depth of the thing propounded Answ 3 Thirdly that we may learne to understand divine and spirituall things by corporall and sensible Carthus s pag. 116 6. Sect. 2 § 2. Some fell by the wayes side some in stony places some among the thornes and some in good ground Our Saviour in this Parable shewes that both formall and faithfull Professors heare the word and that both bring forth some fruits thereof Hence a question or two may be moved viz. Quest 1 What things are common to the Hypocrite and sincere Professors or what fruits of religion may an Hypocrite doe and what not First they may have a certaine understanding Answ 1 of some divine truths but they ca not know it effectually for commonly they come without affection and goe away without care And therefore i we must take heed lest we deceive our selvs and our owne soules in a bare profession and light knowledge of the word and that we hear it with zeale and depart with care and profit II. We must beware of the great subtilty of Sathan who like aswift ravenous bird stealeth the word out of unprepared hearts or as theeves use to take away whatsoever they find loose or carelesly laid up Secondly hypocrites and carnall hearers Answ 2 may have some kind of delight in the hearing of the word and a glinse of the life to come but it is like to a blaze of a fire and is neither lasting nor firme Psal 4.7 whereas the joy of the godly is solid and sound and far above that which the worldly man hath in gold silver Psal 119.33 34. And II. the wickeds delight ariseth from a wrong end and motive as to satisfie some humorous desire to know something more then other c. whereas the joy of the godly is to know further to the end they may practise more Thirdly hypocrites may have some care to keepe that they have heard and yet the thornes Answ 3 of covetousnesse and worldly delights may overgrow the good seed and make it unfruitfull And therefore beware of covetousnesse and all carnall delights Answ 4 Fourthly carnall Professors or wicked men by meanes of the word may bee brought to confesse their faults Exod. 9.29 Answ
pueros Antipa Iohanem Agrippa Iacobum clauditque in carcere Petrum Vers 2 VERS 2. And said unto his Servants This is Iohn the Baptist hee is risen from the dead and therefore mighty workes doe shew forth themselves in him Sect. 1 § 1. This is Iohn the Baptist Quest 1 What is the sense and meaning of these words Answ This is Iohn Baptist that is this Christ which teacheth so powerfully and worketh such great Miracles seems to me to be no other then Iohn the Baptist Now this may be two manner of waies understood namely First thus this is Iohn Baptist that is in both of them there is the like pietie the like Doctrine the like freedome liberty in reproving of vices and their manner of life is not much unlike and therefore in Christ Iohn may bee lively seene But Secondly it seemes rather that Herod by these words was of Pythagoras his opinion who held the transmigration of the soule or that the soules of the dead did passe into new bodies This Doctrine is ascribed to Pythagoras but Volaterranus shewes that it had other authors before him from whom Plato learned it as hee chanced to Travell along with them Now it is evident Plato held this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many places of his workes For Ad finem lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee tels us That through the hatred of a woman the soule of Orpheus went into a Swan and the soule of Thamyrus went into a Nightingall and the soul of Ajax into a Lyon and the soule of Agamemnon into an Eagle with divers other examples So againe In fine Timai Dialogi he tels us that the soules of unjust men passe into women and the soule of those who contemne Philosophy into Cattell and the souls of men who are wholly given to the world and worldly things into Fishes Many examples more hee hath in Phaedro which I omit Quest 2 Whether is this opinion to be embraced received or not And if not then why not Answ 1 First it is to be exploded because to the production of any creature whether man or beast there is necessarily required a Conjunction or copulation of the Male and Female of the same kind or Species that that is of which is produced according to the old principle Omne simile gignit suum simile Every creature begets his like And therfore how can the soule of a man goe out of a man into the body of a Beast Answ 2 Secondly this Doctrine is to be rejected because they themselves cannot tell what or whose soule passeth into the body of a Monster seeing by reason of the uncouth deformitie thereof no certaine Species can be defined No living creature say they can live without a soule nor no soule can animate any Body but the soule of an Individuum which hath a Species And therfore seeing there are many monstrous births unlike to al the several Species of living creatures in the world this must needs be an errour and as grosly false forsaken and avoided Answ 3 Thirdly this opinion is not to bee received for the absurdity of it For if a soule passe from one body to another then I demand whether it enter into a body already perfect and absolute or into some little Particle from which the body begins to be formed and fashioned The first the Pythagoreans dare not avouch because they know that I. A body cannot come unto maturity and perfection without a soule neither II. That two soules can live in one body Nor III. Can they tell how that soule which first is in the body doth depart out of it when the body is perfect that so a strange soule may come in because when the soule departs from any body the body dies Now if they say the second that the soule passeth into the body when the body is but small and newly begun to be fashioned then I would know how the soule which was even now most ample in an ample and large body can be contracted in so small a roome Fourthly it were a most absurd thing to embrace Answ 4 such an absurd opinion as this is or to say that of onebody are begot many bodies of divers Species and that one and the same soule can passe into many bodies of divers species Fifthly if the soule of a wise man and great Answ 5 learned Scholler passe into another man it neither reveales to him into whom it is entred nor remembers any thing it self of those things which it knew so well before which is most straâ—ge that the soule should be so forgetfull and therefore as a Tenet false and absurd is utterly to be rejected Now against this it will be objected Object that Christ himself Matth. 11 14. saith of Iohn Baptist This is Elias the same soule which of old was in Elias is now in Iohn Baptist First Iohn being asked whether he were Elias Answ or not answers no hâ— is not And therefore from the Scripture this expâ—siâ—ion is fâ—lse Secondly the meaning of our Saviours worâ—s Answ may be gathered from the An els speech 〈◊〉 â—â—chary Hee shall saith he convert many of the Châ—â—â—â—â—â— of Israel to the Lord their God and he shall goe before 〈◊〉 Messiah in the Spirit and power of Elias that he mâ—â— turne the hearts of the Fathers to the Children Luke 1.16.17 Now it is one thing to have the soul of Elias and another to come into the Spirit and power of Elias Yea it is worth observing that the Angâ—ll doth not onely say that he shall come in the Spirit of Elias lest some by Spirit had understood the soul but also in the Spirit and power Pamphylus martyr ex Orig. lib. 7. in Evang. Matth. Thirdly our Saviour in the place objected Answ 3 saith that Iohn was the Elias which was to come And therefore there was one Elias who of old preached in Achabs time another which was to come in the time of Christ and which was foretold by the Prophet Malachi Fourthly how can the soule of Elias be imagined Answ 4 to passe into the body of Iohn Baptist when the Scripture witnesseth that he laid not aside his soule at all neither died but was translated both with his body and soule into heaven that so to succeeding ages he might be in example or proof of the immortality of the soule and of a better yea an Eternall life VERS 3.4 Vers 3.4 For Herod had laid hold on Iohn and bound him and put him in prison for Herodias sake his brother Philips wife For Iohn said unto him It is not lawfull for thee to have her Many great causes the Baptist had to reprove Herod because many sins did concur in this one fact of his in taking his Brothers wife namely First Adultery in lying with another mans wife Secondly Injustice in rejecting and casting off an innocent wife for he was married when he fell in love with his brother Philips wife and then cast his
sed ad patrem semper urgeri in futura semper gestire Chrysost s Secondly we must labour to feel and to be sensible Answ 2 of these heavenly joys in our souls labour that our hearts may be ravished with the remembrance of them and our souls raised up with a confident applying of them unto our selves For he that feels these joys within will contemn this world and all things therein and think no labour too much for the procuring of heaven Answ 4 Fourthly we must meditate daily of the joy honour and glory which the Lord hath prepared for the faithfull in the kingdom of heaven for this will make us labour to be of the number of the faithfull Fifthly we must hunger after the possession of Answ 5 heaven desiring with S Paul to be dissolved Philip. 1.23 And crying Come Lord Iesus come quickly Revel 22.20 From whence comes this desire of death Quest. 4 First from a good Conscience for otherwise a Answ 1 man would desire rather to flee from God with Adam because he knows that he is angry with him but when the Conscience is purged and washed with pure water Heb. 10.22 then it desires to approach into Gods presence though it be by the gate of death Secondly this desire of death comes from a Answ 2 minde estranged from the world 1 Iohn 2.15 For if the heart be glued unto the world or the affections set upon the world then we shall rather cry Oh Death how bitter is the remembrance of thee than desire the approaching thereof But if the world bee crucified unto us and wee unto the world then it will rather rejoyce us than grieve us to be delivered from it Thirdly this desire of death comes from a hope of the participation and enjoyment of heaven and God and Christ for where this hope is not this desire cannot be Verse 27 VERS 27. For the Son of man shall come in the glory of his Father with his Angels and then he shall reward every man according to his works Sect. 1 § 1. For the Son of man shall come in the glory of his Father Object The Jews object that Christ is not the Messias and they argue thus The Messias ought to be a Prophet but your Christ was no Prophet neither is called by you a Prophet say they unto us And therefore your Christ was not the Messias Answ Christ was a Prophet and is so accounted and called by us as Luke 24. He was a Prophet and mighty in work and speech John 4. Sir I see that thou art a Prophet Quest They demand here What did he prophesie of Answ 1 First he prophesied of himself Luke 18.31 32 33. and in this verse also he prophesieth of himself saying The Son of man shall come in the glory of the Father c. Secondly he prophesied of his Disciples Mat. 10.16 17 18. Answ 2 Thirdly he prophesied of the Jews Luke 19.41 Answ 3 42 43 44. And therefore he was a Prophet yea the true Prophet and promised Messias Pet. Galatin lib. 8. pag. 323. § 2 And thou be shall reward every man Sect. 2 The Papists object these words Object for the proof of the merit of our good works The Apostle Rom. 11.35 Answ doth plainly deny that God gives any thing unto any of desert Who hath given first unto God and it shall be restored unto him again How can these places then be reconciled Quest First God properly is debtor unto none having Answ 1 the absolute dominion and Lordship over all creatures Secondly God therefore is said to reward Answ 2 men not properly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he performes his promises which are conditionall If the studious Reader would see this Question enlarged let him reade Cameron s Myrothee Evang. pag. 44 45. CHAPTER XVII Vers 1. VERS 1. And after sixe dayes Iesus taketh Peter Iames and Iohn his Brother and bringeth them up into a high Mountain apart After sixe dayes Quest HOw may the Evangelists be reconciled concerning this History S. Matthew here and S. Mark Chap. 9.2 saying this was after sixe dayes but S. Luke 9.28 saith it was after Eight dayes Answ 1 First by the number of dayes is meant a short time he had promised in the two former verses that some of his Apostles should see his glory or him in glory and should have a tast of the glory of the elect ere long and this promise hee performes within sixe or eight dayes at the most Aretius s Answ 2 Secondly St. Luke reckons the day upon which Christ made this promise and the day also wherin the promise was performed but St. Matthew and St. Mark reckon only the intermediate dayes between the making of the promise and the performance thereof for there were three sorts of reckoning among the Jewes namely I. Excluso uno termino incluso altero when one of the Termes was included and another excluded The Iewes were commanded to circumcise their Children the Eight day now if the Child had lived seven dayes and a part of the eighth he was to be circumcised as if he had lived compleat eight dayes Now none of the Evangelists do thus account or reckon this History II. Excluso utroque termino when both the terms are excluded and thus St. Matthew and Saint Mark saith This was after sixe dayes excluding both the day of the promise and also of the performance III. Incluso utroque termino when both the termes are included and thus S. Luke saith that it was Eight daies after And thus the Evangelists are easily reconciled Vers 2. And was transfigured before them Verse 2 and his face did shine as the Sunne and his rayment was white as the light Why is Christs Transfiguration upon the Mount adjoyned next to the foregoing History Quest First Christ had promised that some of them Answ 1 should see in this life a glimse of that glory which the Elect have in Heaven and therefore the Holy Ghost annexeth this History to shew how faithfull and true Christ is in his promises Secondly our Saviour had foretold them of Answ 2 that affliction which attended the faithful in this life verse 24 25. of the former Chapter Now because a taste of that glory which they shall be made partakers of which suffer willingly for Christ is an excellent meanes to confirme and strengthen them against death and crosses therfore six dayes after this sermon of the crosses of the faithfull in this world hee went up into an high Mountaine with three of his Apostles where hee was transfigured and they made eye-witnesses of his glory Answ 3 Thirdly this Historie followes the former for the strengthning of the faith of the Apostles in Christ for hee having fore-told them of his death verse 21. of the former Chapter which was now shortly to ensue lest they should thinke him to be but a meere man sixe dayes after hee tooke three of them up into a Mountaine that they might know even
from the testimonie and mouth of God the Father that Christ was God as well as man yea no other then the Son of the living God verse 5. Object The Rhemists object this place for the proofe of Transubstantiation Christ say they transfigured his body marvellously in the Mount as wee reade Matth. 17.2 Therefore he is able to exhibite his body under the formes of bread and wine Answ 1 First the Argument followeth not Christ could give a glorious forme to his passible body therefore hee can take away the essentiall properties of his naturall body and yet keepe a true body still Or thus Christ could glorifie his body not yet glorified Therefore he can or will dishonour his glorious impassible body by inclosing it under the formes of bread and wine which may bee devoured of dogs and mice which is honoured and worshipped of the Angels and Saints in heaven Answ 2 Secondly the question is not so much of Christs power as of his will and therefore the Argument followes not Christ is able to doe it therefore he will Verse 3 VERS 3. And behold there appeared unto them Moses and Elias talking with him Object Many Papists yea some Popish Writers hold That soules after they are departed may returne on earth againe and appeare unto men And for the proofe of this produce this place Moses and Elias appeare unto Christ and his Apostles and talke with them Therefore soules after they are departed may returne on earth againe and appeare unto men Argu. 1 First wee grant that God is able to send soules againe into the earth but that it is his will so to doe or that it is necessary so to doe especially in the dayes and places of Christianity is neither proved by Papists nor approved by us Argu. 2 Secondly Moses and Elias appeared not to all the Apostles but onely to three neither that wee reade of did they speake to those three or perswade them to doe any thing for their honour as to build Churches in their name or teach any new Doctrine unto them which is the common practise of the Popish spirits that appeare Thirdly Moses Answ and Elias were not sent to the Apostles as popish spirits are sent to men but unto Christ himselfe onely Object Against this it is objected If it be thus then it was needlesse for the three Apostles to have beene there Christ might have gone up to Mount Tabor alone but Christ doth nothing in vaine there was some use therefore certainly of their presence It was very necessary Answ that they who should be Christs witnesses should rightly understand that both the Law and the Prophets doe beare record unto Christ that hee should die for the world and come againe in the end to raise up the bodies of the faithfull and lead them with him into heaven And for this cause God would have these two excellent Prophets seene of the Apostles Why doe these two above all the rest appeare unto Christ Quest First that by Moses who was truely dead and Answ 1 by Elias who was not dead it might be shewed that Christ is Lord and Judge both of the dead and living Secondly Moses and Elias appeare unto Christ Answ 2 for that speciall conformity which was betwixt them for Moses was the giver of the old Law and Christ of the new and Elias was a Type of Iohn Baptist the fore-runner of Christ Thirdly these two appeare for the signifying Answ 3 of the nature and perfection of Christ for as Moses was of a meeke and gentle spirit and Elias of a fiery when God was dishonoured so Christ is meeke and gentle and infinite in mercy to all penitent and beleeving sinners and soules but infinite in justice and fiery indignation against all those who are impenitent and disobedient Fourthly for the eminencie of the dignity Answ 4 and sanctity and miracles of Moses and Elias Fifthly these two appeare to shew that Answ 5 Christ came not to destroy the Law or the Prophets but to fulfill the Law and verifie the Prophets VERS 4. Then answered Peter and said unto Iesus Vers 4 Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias § 1. Lord it is good for us to be here Sect. 1 St. Bernard applies this briefly to Religion or the true spiritual Spouse and Church of Christ It is good to be here that is in Religion and the true Church it is good yea very good to be a member of this little house and to be truly religious and that in many regards viz. First because those who live in the Church and are of the Church live more pure and holy lives then those do which are without Secondly because those who are of the Church and are truly religious sin much seldomer then doe they who are either without the pale of the Church or are irreligious in their lives for these sell themselves to worke wickednesse and that frequently but those onely sometimes through infirmity and frailty Now there are three reasons why the religious sinne seldomer then the other namely I. Because hee carefully avoids all evill occasions or occasions of evill but those who are not of the Church run into them II. Because hee carefully avoids all evill customes and labours to resist them but the other makes custome a law and is led thereby III. Because he carefully shuns the company society and conversation of wicked men but the other rusheth thereinto Thirdly it is good for a man to bee religious and a member of Christs Church because such rise from sinne more quickly they sometimes fall as was said before but they lye not long but speedily renew themselves by repentance but those who are not of Christs fold and flock lye and continue in sinne yea wallow in the puddle of iniquity not hastning at all to come out of the jaws of Sathan Fourthly it is good for a man to be in and of Christs Church because then hee wil walke more warily and circumspectly Religion is a Schoole of wisedome wherein he learnes the wisedome of God and how to direct his steps in the wayes of God Ephes 5.15 Now this wisedome whereby wee may be enabled to walk warily is acquired by these meanes and wayes namely I. It comes from God and is procured by faithfull and fervent prayer Iames 1.5 If any man lack wisedome let him aske it of God c. II. It is learnt by the reading hearing meditating and studying of the holy Scriptures Psal 119 9.105 And III. By the godly exhortation admonition advice and counsell of good men And IV. By experience which is the Mistris of things Paul would have us not to be ignorant of Sathans devices but learne his craft and policie and marke what occasions of evill he doth offer unto us what impediments hee casts in the way to hinder us from that which is good and how he watcheth his
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
have visited and called upon you both by my Prophets and also by my selfe Now this appeares to be the genuine sense of these words by these particulars viz. I. From these words woe be unto you which kill the Prophets and stone those who are sent unto you II. From that Adverbe of number Quoties how often which is adjoyned to the act of willing Quoties volui How often would I Ninthly for the complaint of Christ we say Answ 9 that he justly complained of these who would not come unto him and beleeve in him and obey him although they were destitute of grace because they were deprived of it by their owne fault who willingly continued in that bad estate wherein they were and did not endeavour as much as they might unto a better § 3. As a Hen gathers her Chickens under her wings Sect. 3 What analogy or resemblance is there betweene Christs love unto his people Quest and the Hens unto her young ones First as the Hen nourisheth her Chickens with Answ 1 her wings when they are unfeathered so doth the LORD nourish and cherish and refresh those who are Infants in grace covering them with those wings under which are healing and salvation Secondly as the Hen provideth food for her Chickens Answ 2 and will not eate her selfe till she perceive them to be full so the Lord careth for his Children and provideth for them whatsoever he sees them to want and stand in need of whether spirituall or temporall Thirdly as the Hen defends her young ones against Answ 3 ravenous birds and fights unto blood with Kites and such birds of prey for their safety so the Lord protects and defends his children against all their adversaries whether bodily or ghostly CHAP. XXIIII Vers 1 2. VERS 1 2. And JESVS went out and departed from the Temple and his Disciples came to him for to shew him the buildings of the Temple And Iesus said unto them See ye not all these things Verely I say unto you there shall not be left here one stone upon another that shall not be throwne downe Why doe Christs Disciples shew him the buildings of the Temple which they knew were not unknowne unto him First they did this to move him to mercy and lest the Temple should have beene destroyed as he affirmed before Chapter 23. 38. Or Secondly the Disciples did this that upon a serious consideration and observation of the Pompe and statelinesse of the building our Saviour might be the more carefull to preserve it from destruction as though God regarded outward ornaments and pompe Or Thirdly they shewed him the Temple to insinuate secretly thereby how difficult yea impossible it was for it to be destroyed especially considering the strength of the City also And hence our Saviour seemes to answer See yee not all these things c. When was this prediction fulfilled That not one stone should be left upon another which should not bee throwne downe This prophecie was not onely accomplished in the destruction of the old Temple but then also when in Iulian the Apostates time the Jewes being by him encouraged to build the Temple what was built in the day was cast downe in the night and besides a fire fell from Heaven that consumed the worke and worke-mens instruments which Cyrillus Bishop of Hierusalem then seeing applied unto that event this prediction of our Saviour Sic Socrat. Lib. 3. Cap. 17. Vers 3 VERS 3. And his Disciples said Tell us What shall be the Signe of thy comming and of the end of the world The Apostles aske CHRIST a question but receive no direct or definite answer they would know when the day of Judgement would come but CHRIST answers them generally that the comming thereof is uncertaine and will not be yet a good while whence two Questions may be made viz. Quest 1 Why will not CHRIST designe and tell unto them and us the certaine yeare and day when hee will come unto Judgement Answ 1 First he will not definitly and punctually shew it that we might watch and pray and give our selves unto holinesse and righteousnesse And Answ 2 Secondly that hee might represse and stay our curiosity Quest 2 Why doth CHRIST so long deferre his comming seeing the world is set upon mischiefe and wickednesse Answ 1 First that the number of the Elect might be compleatly gathered together And Secondly that thereby he may prove the faith hope and patience of his children And Thirdly that the godly may be incited thereby unto Sanctification and purity Luke 21.34 And Fourthly that the wicked may be left without excuse Rom. 2.1 4. and 2 Pet. 3.8 9. Vers 5 VERS 5. For many shall come in my Name saying I am CHRIST and shall deceive many Our Saviour in saying here that many shall come in his name saying they are CHRIST seemes to imply that many Antichrists under the name of Christ shall deceive many Whence these questions may be demanded namely Quest 1 How many wayes is the name CHRIST taken that our Saviour saith here Many shall come in his Name saying they are Christs Answ 1 First it is taken sometimes Commonly and thus the name of Christ belongeth to all that are anointed of God and that either to the speciall calling of a King Prophet or Priest or to the generall calling of a Christian And in this sense it is taken either I. More largely for the whole body of those who professe the name of Christ whereof some are members of Christ in title and profession onely Or II. More strictly for the society of the Elect the Citizens of heaven who have the marke of God Revel 9.4 and are not onely in shew and profession but also indeed and in truth members of the mysticall body of CHRIST Answ 2 Secondly the name of Christ is taken sometimes properly and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth JESVS the Sonne of God who was anointed with the oyle of gladnesse above all his fellowes and is the head after a generall manner of all Christians but more especially of the Elect. Vers 6 7 VERS 6 7. And yee shall heare of Warres and rumors of warres See that yee be not troubled for all these things must come to passe but the end is not yet For Nation shall rise against Nation and Kingdome against Kingdome and there shall be Famines and Pestilences and Earthquakes in divers places These verses and divers others which follow in this Chapter doe partly respect the troubles of the Church and partly the destruction of Ierusalem and the wonders which went before it and therefore a word of either When was this fulfilled There shall be warres Quest 1 and rumours of warres There have been Warres and rumour of warres in former ages Answ For in the first 300 yeares after Christ were tenne most terrible Persecutions and since in Europe the Church of God hath been wonderfully persecuted by the Romanists in the hundred yeares last past and upwards And thus this
Iewish Antiq. 139. Sect. 2 § 2. The Sonne of man is betrayed to be crucified Quest Why did our Saviour fore-tell his death and suffering to his Apostles Answ 1 First lest they should have thought that he had beene apprehended and crucified accidentally without his knowledge or against his will Answ 2 Secondly that he might strengthen the minds of his Disciples against future scandals for darts seene before they hit are the better avoided Answ 3 Thirdly that he might shew unto them that he feared not those who kill the body seeing he neither declined the place of suffering nor shunned his adversaries bur rather offered and presented himselfe to their hands Vers 7 VERS 7. There came unto him a woman having an alabaster boxe of very precious ointment and powred it on his head as he sate at meat Quest 1 Who was this that anointed Christs head Answ It was Mary Quest 2 What Mary was it Answ 1 First some say there were three Maries who anointed CHRIST namely I. Shee who anointed him in the Pharisees house 7.27 38. And this was Mary the harlot II. Shee who annointed his feet in Bethany in her owne house And this was Mary the sister of Lazarus Iohn 12.3 III. Shee who powred the ointment upon his head in the house of Simon the Leper Marke 14.3 and in this verse Now of this mind are Origen tract in Matth. 35. Theophilact in Luc. 7. Euthymius in Matth. 26. Answ 2 Secondly some say there were onely two Maries who anointed CHRIST to wit I. Mary the harlot who first in the Pharisees house annointed his feet and afterwards in the house of Simon the Leper annointed his head II. Mary the sister of Lazarus who annointed his feet when he supped at her house Of this opinion are Chrysost hom in Matth. 81. and in Iohn 61. Bernard in serm de Magdalena Answ 4 Thirdly some say there was but onely one Mary who annointed Christ and that was Mary the sister of Lazarus who was also called Magdalene who annointed his head both in the house of the Pharisee and in the house of Simon the Leper and also in her brother Lazarus his houre Of this mind are August lib. 2. de consensu Evang. Cap. 9. Greg. hom de Magdalena Beda s luc 7. Rabanus in luc 7. Druthmanus in Matth. 26. and divers others who expressed their opinion in this Hymne or Ode Maria soror Lazari Quae tot commisit crimina Ab ipsa fauce Tartari Redit ad vitae limina That is MARY the Sister of LAZARVS Who sinned many a time Hath left the Isle of Tartarus And purged off her crime Fourthly St. Ambrose Lib. 6. in Luc. saith Answ 4 That it may be safely said that there were more then one and there was but one Fifthly I conceive that it is but one History Answ 5 which is expressed by all the Evangelists viz. Matth. 26.7 Marke 14.3 Luke 7 37 38. Iohn 12.3 For the Pharisee and Simon the Leper were one and when Christ eate with him Martha helped to attend upon the table and her brother Lazarus was invited as a guest for it is not probable that he would have sit downe at the Table in his owne house when he wel-commed so great a guest as Christ was Against this it will be objected St. Iohn saith Object 1 that the Mary which he speakes of annointed his feet but that Mary which St. Matthew and St. Marke mention annointed his head Therefore it is either not one and the same history or at least there is a contradiction in the Evangelists The history is one Answ and yet no repugnancie in the writers thereof for there were no ointments ordained for the feet but for the head and this was powred upon the head but in such a plentifull manner that it descended even unto Christs feet The Papists object this place for the proofe of Object 2 workes of Supererogation thus This fact of Maries was a good worke and yet there was no Commandement for it in Gods word Therefore there are good workes which are not commanded and consequently which wee are not bound to doe or which if we doe we doe more then we need First Maries fact was a worke of confession Answ 1 whereby she testified her faith in Christ and so was generally commanded to doe it though not particularly Perkins Secondly Mary was moved to this worke by a Answ 2 speciall instinct of the Spirit for shee did it to bury him verse 12. as Christ himselfe testifieth because his buriall was so speedy after his death in regard of the approaching of the Sabbath that they could not imbalme him as the manner of the Jewes was Now every instinct of Gods Spirit in the conscience of the doer hath the force of a particular command VERS 11. Vnws 11 For yee have the poore alwayes with you but me ye have not alwayes How doth this verse accord with Chapt. 28.20 Quest For in the one place he saith Me ye have not alwayes with you and in the other I am with you to the end of the world Answ These two are not opposite because CHRIST predicates contrary things of himselfe in respect of divers natures whereby he is not onely man but God also for as Man we have not his corporall presence neither shall we have it before his returne from heaven he being now ascended into heaven where he shall remaine untill he come unto judgement But as he is God so the presence of his grace and Spirit doth never leave or depart from us but is with us unto the end of the world Argum. We against the corporall presence of Christ in the Eucharist object this place The poore ye have alwayes but me ye shall not have alwayes To this the Papists answer by this distinction that Christ is not now present in body Visibili corporali praesentia by his Visible or corporall presence or Secundum humanam conversationem after his conversation or as he was conversant among men but invisible he may be present and after another manner Bellarm. de Euchar. lib. 1. Cap. 14. resp ad loc 4. Answ This distinction is thus by Scripture overthrowne St. Peter saith The heavens must containe or receive CHRIST till his comming againe Acts. 3.21 Whence this followes plainly He cannot in his body be absent from heaven till that time therefore he cannot any way be present in earth If they answer as they doe that he may be in heaven and in the Eucharist all at one time we then confute them with this place He is not here for he is risen Matth. 28.6 Now this had bene no good argument if the body of Christ could have beene in two places at once Vers 21 VERS 12. For in that she hath powred this ointment on my body she did it for my buriall We may observe hence that there was a threefold ointment to wit First Vnguentum militare wherewith their Kings were anointed to goe out as their
from this verse Answ 2 that whosoever they were that sought the childes life were by death removed out of the way Teaching us Observ that whosoever opposeth himselfe against Christ shall bee destroyed Christ is now at the right hand of the Father in power glory c Phil. 1.8.9 and therfore they that spurne at him doe but kicke against the prickes Hence a question may be propounded Who are they that oppose themselves against Quest 2 Christ I answer those that persecute him 1. Answ in his Person 2. in his Power 3. in his Preaching all such being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sighters against Christ and which shall never goe unpunished d Matth. 21.44 Act. 3.23 First in Persona they oppose Christ that persecute him in his person the person of Christ taken largely consists of an Head and a Body and therefore they are opposers of Christ that I. persecute him in Capite that blaspheme Christ or refuse to be subject unto him as many doe in all places where Christ is preached or directly oppose Christ himselfe as Herod did here and the Iewes afterwards when they persecuted him and crucified him all these sin against their own heads this their opposition being treason in the highest degree II. They are opposers of Christ in his person that persecute him in membris in his body that is they that persecute the true professors of the Gospell of Christ or the children of God Secondly they oppose Christ that persecute him in potestate in his power as I. traytors doe that imagine and practise evill against Kings the Lords Vice-gerents as the Pope doth that sometimes opposeth Kings sometimes deposeth Kings sometimes interdicteth and excommunicateth Kings sometimes freeeth their subjects from the oath of allegeance either by secret policie or open power laboureth to murther those Protestant Princes that will not be subject to his Antichristian power yet this should no whit dismay any of the Lords Vicegerents upon earth for although they bee craftie fraudulent malicious cruell and bloudy yet they need not feare them because they oppose themselves against Christ in opposing themselves against Christian Kings and they shall not prevaile against them God having promised to protect his Vice-royes who are defenders of the true faith and hath graciously performed his promise to our late dread Soveraignes of famous and blessed memory King Iames and Queene Elizabeth against whom none of the plots or practises of the Jesuites or Seminaries seedsmen of mischiefe ever tooke effect These I say are opposers of Christ and therefore shall be destroyed e Psa 2.4.5.6 yea many are the examples that might be produced of Gods heavie judgements inflicted upon those that have opposed Protestant Princes but I referre the Reader to Doctor Beard his Theater of Gods Judgements f sol 541 II. There are others that oppose Christ in his Power besides Papists and those are Anabaptists who deny obedience unto all Christian Magistrates and although the Apostle positively sayth that they are ordained of God g Rom. 13 1.2 yet these Separatists doe deny all superioritie and Magistracie amongst Christian people as shall be shewed more largely elswhere Thirdly they are opposers of Christ that persecute or oppose him in Praedicatione in his preaching and that either I. By the patronage of sinne or sinners many delight to support and uphold wicked men in their wickednesse but such must remember that herein they oppose Christ which opposition will bring destruction at last Or II. by an obstinacie in sinne transgressing with an high hand and will not be reclaimed by the h Ephes 4.19 preaching of the word some will sinne let the preacher say what hee will stat pro ratione voluntas their owne will shall be their law not the will of God published by the Minister some would leave some sinnes if Christ did not forbid them that is because the preacher reprehends them therefore they will not amend to vex him Or III. Those that hate the preachers of the Gospell and endevour that all preaching were left These must beware because this is a direct opposition of Christ as appeares most clearly by this one example Paul breathes out threatnings against the Disciples of the Lord persecuting and prosecuting them to the uttermost of his power i Act. 9.1.2 to whom Christ from heaven calls Oh Saul why persecutest thou me a Act. 9.4 and fore-warnes him of it as a Scylla that will suddenly dash him to pieces b Vers 5. And therefore all these must take heed of Herods sinne in opposing themselves unto Christ lest that Herods punishment mentioned before vers 19. be their portion for none are stronger than Christ c 1. Cor. 10.22 none are able to prevaile one â—ot-against him but hee is able to throw both the bodies and souls of all those into everlasting burnings that like Herod set themselves against him either in his person or in his power or in his preaching § 4. Returne for they are dead that sought the Sect. 4 babes life We may observe here that as soon as ever they are dead which sought the childes life Ioseph was called back againe the cause of his going into Egypt was the preservation of Christ and as soone as this storme was blowne over and this danger past hee is reduced and brought backe againe Hence it may bee asked Why doth the Lord remove the affliction from his children Quest as soone as the danger is removed I answer First because his mercie is infinite Answ 1 immense and unspeakable towards his children Psal 103.8.9.11.12 Secondly hee doth not afflict his children Answ 2 willingly but by a certaine coaction Gangrens are necessarily to be corroded or cured by corrosives but as soone as the dead flesh is eaten out the Chyrurgion changeth his plaister so affliction is sometimes necessary to weane us from sinne and when wee are so weaned then the Lord turnes our mourning into mirth Thirdly because the Lords end in the affliction Answ 3 of his children is the prevention of some danger which once being prevented the Lord returnes againe unto them in mercie And thus the Lord doth with Christ and Ioseph and Mary in this verse when their enemies are dead then they are called home againe §. 1. VERS 22. Vers 22 But when hee heard that Archelaus did reigne in Iudea in the roome of his father Sect. 1 Herod hee was afrayd to goe thither notwithstanding being warned of God in a dreams he turned aside into the parts of Galilee It may here first bee questioned Why Ioseph went into Galilee and Nazareth Quest 1 I answer First because Herod Antipas was Answ 1 a man of a meeker spirit and lesse cruell than Archelaus as may thus appeare I. This Herod heares Iohn Baptist preach Mark 6.20 c. II. Unwillingly he slayes him vers 26. and III. His respect unto those that sate with him vers 26. shewes that hee was of a soft temper non
Jewes by circumcision to the Christians by Baptisme but if Iohns baptisme were not the same with the baptisme of the Christian Churches then Christ was not thereby united unto them The sixt reason is because there is but one Baptisme a Ephes 4.5 and therefore Iohns was the same with the baptisme of Christ The seventh reason is because we are all baptised into one body b 1 Cor. 12.13 and therefore those that were baptised by Iohn were united unto Christ The eight reason is because Iohns baptisme was from heaven c Matth. 21.25 Ioh. 1.33 The ninth reason is because Christ permits Iohn still to baptise after he was baptised and begun to preach d Ioh. 3.23 The tenth reason is because Apollos learned the way of Christ and yet was not rebaptised as the Holy Ghost saith of him he was instructed in the way of the Lord he was fervent in spirit he was diligent in preaching Christ and yet knew onely the Baptisme of Iohn e Act. 18.25 And thus although the Papists say that the baptisme of Iohn did conduce nothing at all either unto repentance or the remission of sinnes being onely a preparation unto another baptisme yet I hope by that which hath beene spoken the contrary will evidently appeare to any indifferent Reader Object 6 They object further for the proofe hereof that those who were baptised unto Iohns baptisme were againe rebaptised f Acts 19 4 5. and therefore Iohns baptisme is not the same with Christs We shall consider God willing more amply of that place when we come unto it in the meane time I answer first that all those that were baptised Answ 1 unto Iohns baptisme were not rebaptised as appeares by Apollos named before Secondly the difference here was in the graces Answ 2 not as yet received but now given not by a new Baptisme but by the imposition of hands onely which the Papists themselves call Confirmation It may be hence farther demanded is there Quest 2 no difference at all betweene the Baptisme of Iohn and Christ I answer first some state this difference betwixt Answ 1 them that Iohns baptised unto Christ who was shortly to be revealed we now the Ministers of Christ baptise unto Christ already revealed Secondly some state this difference that Answ 2 Iohn baptised onely in the name of the Messias not of the Trinity but this is uncertaine Thirdly the true difference is twofold first Answ 3 betweene the Persons the Messias and the Minister Iohn was but Christs forerunner Christ was the true Messias and therefore they differed in their person as do the Master and the servant Secondly betweene the Sacrament externall and internall and this is the principall thing that Iohn meanes in this verse when he saith I baptize with water but Christ with the Holy Ghost that is I am not the author of this Sacrament but onely a servant appointed to celebrate it My part is to administer water and the outward ordinance but it is Christ onely that gives grace For the full understanding whereof observe that the scope of the Baptist in this place I baptise with water is twofold First generall Secondly particular First Iohns generall scope hereby was to remove the admiration of the people from himselfe unto Christ Observ Teaching us that in the undertaking and administration of the Sacraments wee must looke unto Christ and that for these two causes First because hee that in the Sacraments lookes no further then man doth much derogate from the dignity of the Sacrament Secondly because he that lookes not unto Christ in the Sacrament is unworthy of that blessing which is expected and desired in the administration of the Sacrament Secondly Iohns particular scope hereby was this to shew that his Baptisme had no efficacie nor power in it from him at all but onely from Christ § 2. Whose shooes I am not worthy to beare Here Sect. 2 is an excellent paterne of true humility in the Baptist who although hee were the greatest of the sons of men m Matth 11.11 yet he thinks himself unworthy not as the Prouerbe is to carrie his books after him but to carry his shooes or to untie them Teaching us that humility becomes the chiefest of the Saints and the best of Gods children Observa we must preferre one before another a Rom. 12 10. we must not minde high things but condescend to men of low estate b Rom. 12 16. we must be lowly and meeke c Eph 4.2 in humility of minde esteeming others better then our selves d Phil. 2.3 Why should we thus labour to be humble Quest 1 I answer first because thus we shall shew our Answ 1 selves not to be of the world or to bee contrary unto the world the ordinary custome and practise of the world is for great ones to Lord it over the poore but it shall not be so among you saith our Saviour e Matth. 20 26. the Pharisees being proud loved to be called Rabbi but saith Christ unto his Apostles be not ye called Rabbi for ye are brethren f Matth. 23.7.8 Answ 2 Secondly because thus we shall shew our selves to be truely spirituall sanctified by the Spirit of grace Saint Paul when he was a Pharisee was most strict g Acts 22.3 and in his life unblameable h Phil. 3.6 8. c. but when he was a Christian an Apostle of Christ yea a Saint upon earth then he thought himself the greatest of sinners Answ 3 Thirdly because thus we shal shew our selves to bee imitators of the best David was humble his heart was not haughty nor his eyes lofty but his soule was as a weaned child i Psa 131.1.2 The Blessed Virgin was lowly therefore God regarded her k Luk. 2.48 52. yea Christ himselfe was humble taking upon him the forme of a servant l Phil. 2.7 and meek commanding us to imitate him therein m Matth. 11.29 Answ 4 Fourthly because there is nothing in us that we can justly be proud of and therefore we should not be exalted or puft up by any vertues or graces but remember alwayes these three things First that whatsoever good is in us is not of us or from our selves but from Christ from whom comes both the will and the deed n Phil. 2.13 Secondly that the good that is in us is not according to the measure of that depth of obedience which we owe unto God but comes farre short of what we ought to pay and performe unto the Lord and therefore we should not be proud of any thing we doe but rather confesse that wee are but unprofitable servants o Luke 17.10 Thirdly we must remember that all our honey is mingled with gall our wine with water our silver with drosse our good with evill our obedience mixed with many infirmities because in many things as S. Iames saith we all sin And therefore our blacke feete
observe hence that Iohn doth acknowledge Christ to bee not onely a Prophet but also the Messias because to him hee attributes the baptisme of the Spirit Quest 1 How did Iohn know this Answ I answer he did not know it of himselfe but the Spirit of God taught it unto him Quest 2 Why doth Iohn confesse this his unworthinesse seeing that amongst the sonnes of men there were none greater then himselfe d Matth. 11.11 Answ Observ I answer this he did that he might give the greater honour unto Christ Teaching us that it is the part of good and godly Ministers not to seeke their owne vaine praise but the honour and glory of Christ thus did Paul when he said unto the Corinthians was Paul crucified for you e 1 Cor. 1.13.14 and againe let the Lord be true but all men lyers f Rom. 3. yea to doe otherwise viz. to preach a mans selfe and to labour to draw Disciples after him is a brand or marke of a false Apostle And therefore the Papists shew what they are that so insolently derogate from Christ First in the merit of workes Secondly in preferring the Popes pardons before the blood of Christ Thirdly in preferring their owne lawes and ordinances before the lawes and institutions of Christ as I. uncleane single life before holy marriage although Christs owne Apostle have said It is better to marry then to burne II. In denying the Cup in the Sacrament to the laicks although Christ commanded both bread and wine to be used III. In worshipping of Images against the second commandement and the like Vers 15 VERRS 15. And Iesus answering said unto him suffer it to bee so now for thus it becommeth us to fulfill all righteousnesse then hee suffered him Sect. 1 § 1. It becommeth us to fulfill all righteousnesse Quest 1 Answ What is meant here by righteousnesse I answer our Saviour understands hereby the obedience of the law of God because that is true righteousnesse to fulfill the commandement Quest 2 of the Lord. What doth our Saviour meane in saying it becommeth or it is necessary was the Sacrament Answ 1 of Baptisme necessary for Christ I answer First it was necessary in regard of the originall of it the commandement of Answ 2 God Secondly it was necessary in regard of one end of Baptisme to wit the admission into the Church because Christ came that he might be Answ 3 made the head of his Church Thirdly it was necessary in regard of another end of Baptisme that is the remission of sinnes for although it was not necessary that Christ should be Baptized in regard of himselfe seeing hee had no sinne in himselfe to bee forgiven or pardoned yet it was necessary in regard of us because hee carried our sinnes and therefore he was Baptized to seale unto his children the remission and forgivenesse of them What doth Christ meane by all righteousnesse Quest 3 I answer he meanes Answ that religion is to be observed as well in small as in great or that all the commandements of God are to be observed whether great or small because in the law of God first there is nothing false or untrue or secondly frivolous and neede-lesse or thirdly commanded onely pro forma for fashion sake but all the precepts of the word are infallibly true in themselves necessary and of importance unto us and commanded by God to bee observed and that seriously as appeares by the promises and threatnings annexed thereunto But it may here be demanded Are not those Quest 4 who are so strict and precise and curious to fulfill all righteousnesse to bee blamed and condemned as Puritanes I answer first certainely they that are curious Answ 1 precise and strict in externis in outward rites and ceremonies stumble in plaine way and see but a very little at high noone Secondly those that separate themselves by Answ 2 an opinion of puritie in themselves are plaine Novatians and no better then proud Pharisees Thirdly but those that desire to bee strict in the obedience of God and endeavour thereunto Answ 3 because they never can serve him too much or obey him enough these are to be commended encouraged and imitated because they imitate Christ herein who was carefull to fulfill all righteousnesse § 2. And he suffered him We produce this Sect. 2 place to prove Argum. that Johns Baptisme differed not from the Baptisme of Christ arguing thus If the Baptisme instituted by Christ were another Baptisme then Johns was and yet he himselfe was Baptized of Iohn then it would follow that wee are Baptized now with another Baptisme then Christ himselfe was for he received Iohns Baptisme but this were very absurd to say that there is not the same Baptisme of the head and members of Christ and his Church therefore Iohns Baptisme is all one with Christs Bellarmine answereth hereunto Object that it was more convenient for Christ to receive Iohns Baptisme then his owne least he should have beene thought himselfe to stand in neede of regeneration To this wee answer First Iohn also Baptized Answ 1 for the remission of sinnes therefore if there had beene any such danger Christ might have beene thought to neede remission of sinnes by receiving Iohns Baptisme Secondly Christ was not Baptized for any cause simply in himselfe but to give an example Answ 2 unto us for so it became him to fulfill all righteousnesse not to prescribe lawes to others wherof hee had not beene the first practiser himselfe a Willet Synops f. 585. Vers 16 VERS 16. And Iesus when he was Baptized went up streightway out of the water and loe the Heavens were opened unto him and hee saw the Spirit of God descending like a dove and lighting upon him Sect. 1 § 1. And loe the heavens were opened unto Quest 1 him How were the heavens opened First some say non reseratione sed oculis fidei b Hier. s Answ 1 that they were opened to the eyes of faith that hee might see thereby into heaven as Stephen did Acts 7. but not truely and really opened Secondly others say the contrary c Gualt s that they Answ 2 were truely opened first because John and as is probable those that were with him saw them opened secondly because this was done for their sakes that beleeved not that they might beleeve and therefore it was seene with the eyes of the body not of the mind Answ 3 Thirdly others d Calvin s to whom I rather subscribe and assent answer wee heare that the heavens were opened and therefore wee beleeve it but we heare not how they were opened and therefore we leave to inquire after it as not much tending unto edification Quest 2 Why were the heavens opened First some say this was an Allegory unto us Answ 1 and they Allegorize it thus Heaven is taken for the Scriptures which were now more plaine and perspicuous then before Christ came e Oper. imperf sup Againe as many see heaven
their old nets because they could not buy new thus Chrysost verus a Chrys op imp sup sup to teach us That God makes choice of the poore of this world b 1 Cor. 1.26 Obser And therefore those that are poore must not bee dejected as though they were lesse deare unto God for first in Temporall things they are more blessed the little which the righteous man possesseth being better then the riches of many wicked c Psal 37.26 And secondly in Spirituall things they are nearer unto God and therefore better is the poore that walketh in his uprightnesse then the perverse rich man d Pro. 28.6 yea better is a poore and wise child then an old and foolish King e Eccles 4.13 Wherefore poore men should not be discouraged nor dishartened but remember that Christ for our sakes became poore f 2 Cor. 8.9 and therefore none ought to thinke that they are lesse deare unto God because they are not rich VERS 22. And they immediately left the ship and their Father and followed him Vers 22 Christ first calles and then they follow they enter not into the function of the Ministrie untill they bee called Teaching us Obser that no calling principally the Ecclesiasticall vocation of the Ministry should bee undertaken without a lawfull and warrantable call thereunto from God Why is no function to be undertaken without a calling Quest Because we can doe nothing of our selves Answ and therefore if we desire to be blessed or to prosper in what we undergoe we had neede have a warrant for it from God For first none are borne learned or skilfull in any art or trade and there is some skill required to the most inferiour callings Secondly it is God that fits and prepares us and that in inferiour callings he fits and then calles Bezaleel Aholiah for the cutting of stones and the carving of timber and engraving in gold and silver g Exod. 31.45 and 35.30.31 Thirdly hence wee thinke those men to bee called to the worke of the Ministry who are fitted for the discharging thereof and enabled to divide the word aright Some perhaps here will say that this aptnesse unto Obiect or ability for the executing of the Ministeriall function doth not at all belong unto the time of our calling thereunto To which we answer that it doth altogether for we have a double calling the first is Internall Answ this is unknowne and unperceived by it selfe God not calling Ministers by name as Christ did here the Apostles or suddenly inspiring them and sending them then to preach as hee did the Prophets The second calling is Externall which is a certaine fitnesse or ability thereunto whether it be acquired by instruction or study or naturall endowments which are given by God and are necessary to be had before wee undertak any calling that is we must be instructed we must bee taught wee must study wee must bee made fit and able for the discharging of the calling otherwise wee are not called for fitnesse and ability unto or for a calling is a negative rule of a calling that is they that are unfit for and unable to discharge the worke of a Minister were never by God called unto the Ministerie VERS 23. Vers 23 And Iesus went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdome and healing all manner of sicknesse and all manner of diseases among the people § 1. And Iesus went about all Galilee Why Sect. 1 is this historie here added Quest 1 For three causes to wit First for Christs cause Answ 1 Secondly for the Apostles cause Thirdly for our cause First this historie is here inserted and expressed for Christs owne sake that thereby hee might shew unto us that he did not call Apostles that himselfe might bee idle for notwithstanding this he preacheth and endeavoureth the salvation of our soules himselfe Ministers can doe nothing of themselves without Christ and therefore he gives them a promise first of his owne presence behold I am present with you unto the end of the world h Matth. 28.20 And Secondly of the presence of the Holy Ghost I will send the comforter unto you to lead you into all truth Answ 2 Secondly this History is here added for the Apostles sake to teach them that they are not called unto wantonnesse or feasting or jollity or ease but to preach the Gospell according to the present practise and example of their Master Ministers being called to labour in their function and not to be idle Christ being no president therein unto them Quest 2 Wherein must we labour or wherein doth a Ministers care and calling consist Answ Having amply elsewhere to handle this question I resolve it therefore here briefly thus A Ministers office is to attend unto all those that are under him and to be carefull of two things viz. First to know the lives and dispositiōs of all who stand in need of counsell who of comfort who of reproofe who of instruction And Secondly to apply fit medicines to every malady as for example I. To the coveteous apply 1 Tim. 6.8.9 That it is the root of all evill yea wounding and piercing deep the soule with many sorrowes II. To the libidinous apply 1 Cor. 6.18 that the fornicatour sins against his own body III. To the prophaners of the Temple and House of God apply 1 Cor. 3.17 if any pollute the Temple of God him will God destroy for the Temple of God is holy IV. To lyars apply Rev. 21.8 and 22.15 that out of heaven shall be shut all those that love or tell lyes V. In generall to all sinners apply 1 Cor. 6.9 and Ephes 5.5.6 that no sinners shall inherit the kingdome of God or of Christ Answ 3 Thirdly this history was added for our sakes that we might hence learne Observ that the preaching of the word of God is to be published and proclaimed through the whole world carried successively from one Nation to another that all mouthes may be stopped and all excuses taken away Sect. 2 § 2. Teaching in their Synagogues and preaching Quest How doth teaching and preaching differ Answ 1 Teaching signifies an instruction unto Morall Righteousnesse and vertues which are taught unto us by the Law and light of nature Rom. 2.14.15 Preaching signifies the publishing of the righteousnesse of faith g Chrysos imperf Object What neede was there for Christ to teach them what they know by the the light of Nature Answ 1 First Christ did this for the manifestation or clearing of some difficultyes and obscurityes that are in morall vertues for so great is the corruption of our nature that the knowledge of naturall righteousnesse is much obscured in us Secondly Christ taught them for the helping Answ 2 of their memoryes we being naturally so seduced and mis-led and overcome by our pleasures and delights and profits and the like that the remembrance of naturall righteousnesse and morall
that Christ would preach in a Synagogue which had beene defiled by manifold superstitions rather then not preach at all that being the principall worke for which he was sent as it is ours who are his Messengers § 4. The Gospel of the Kingdome Why is Sect. 4 it called the Gospel of the Kingdome Quest 1 In a double respect viz. First in respect of God Secondly in respect of us First it is called the Gospell of the Kingdome in Answ 1 respect of God because wee are exules rebels outlawes and it is God onely that of his infinite mercy and love calles us by the Gospel unto his Kingdome power and Soveraignty Teaching Observ 1 us that the end of preaching is to bring us unto the subjection and service of God to draw the hearts of children to their Fathers c Malach. 4.6 wee ought to be the Lords both by creation and election and every way both in body and soule but by sinne and the malice of Sathan we are now none of Gods neither have any part in him at all but are wholly opposite unto him both in hearts and lives deprived of the glory of God a Rom. 3.24 reprobate unto every good worke and polluted both in soule and body wherefore our condition being thus desperately miserable in our selves the Lord in much mercie sends the Gospell unto us his scope therein being to reconcile us thereby unto himselfe And therefore first let us put off the workes of darknesse and in our lives and conversations submit and subject our selves unto the obedience of God doing willingly and readily that which hee requires of us in the Gospell And then secondly wee may bee sure of remission and pardon of all our sinnes of reconciliation unto our God in and through Christ of protection and providence both spirituall and temporall yea of whatsoever is good here and of eternall glorie hereafter for all these are promised by him that is faithfull in his promises to all those that truely obey the preaching of the Gospell of the kingdome Answ 2 Secondly it is called the Gospell of the Kingdome in respect of us because it calleth us unto our Coronation and to the enjoying of a Kingdome not that every faithfull person shall bee made a King or Ruler over some one Nation or People neither have a temporall Diademe set upon his head But first because the greatest things in this world are Kingdomes therefore it is called the Gospel of the kingdome because it brings us unto that honour pleasure joy and felicitie which farre exceeds all temporall possessions crownes royalties and Monarchies whatsoever And secondly because Kings are free and subject unto none therefore it is called the Gospell of the Kingdome because thereby Obser 2 wee are made the free men of Jesus Christ The holy Ghost by this phrase teaching us that the joyes of the faithful are greater than all the joyes that worldlings partake Wherein doth the joy and felicitie of the Quest 2 children of God consist In a full assurance that they shall want nothing either spirituall or temporall Answ which may conduce unto the happinesse of Soule and body both in this life and the life to come Or their happinesse consists in a sure and certaine confidence that all those many and gracious promises shall in the Lords appoynted time bee fulfilled and made good unto them which Christ hath made in the Gospell both concerning temporall blessings and spirituall graces and eternall glory More particularly First those that are obedient unto the Gospell and word of God have a promise of temporall blessings to wit that rather Lyons shall hunger and bee destitute of a prey then they want any good thing which they stand in need of a Psa 34.10 because they shall be like trees planted by the rivers side and whatsoever they doe it shall prosper b Psal 1.3 and Ierem. 17.7 yea their seed shall bee mightie upon earth the generation of the upright shall bee blessed yea wealth and riches shall be in his house c Psal 112 2.3 Secondly they have a promise of spirituall graces to wit first protection against Sathan because although Sathan be strong yet Christ is stronger d Luk. 1◠22. yea protection against sinne it shall not reigne over them e Rom. ◠14 neither shall they sin unto death f 1 Ioh. 3.9 Secondly that they shall delight themselves in the workes of holinesse in the wayes of God and in the exercises of Religion Read to this purpose the whole 119. Psalme Thirdly they shall have peace of conscience g Phil. 4.7 that being alwayes quiet excusing not accusing them yea such a peace that nothing can dismay them or cause them to doubt or feare or to forsake their hold that is the Lord in whom they trust h Iob. 13.15 and Rom. 8.36 c. Thirdly they have a promise of eternall glory where first is life everlasting Secondly glorified bodies Thirdly absolute freedome Fourthly deliverance from all miseries disasters griefes whatsoever Fiftly the presence of God the sight of whose face shall be our chiefest felicitie as followes in the next chapter To summe up all the childe of God I. Considers who it is that makes all these large promises in the Gospell it is the Lord who is faithfull in his promises they being all Yea and Amen unto the faithfull in Christ Jesus yea it is the Lord who is so true and certaine in his word that everie word of his shall bee accomplished and heaven and earth shall rather passe away than one Iota or tittle of his word shall fall to the ground unfulfilled II. He considers what God promises A sufficiencie in temporall things security safetie and joy in spirituall things yea unspeakable happinesse in the kingdome of heaven where his body shall neither bee subject to death nor corruption nor captivitie nor sicknesse nor misery but shall live for ever a glorified body enjoying the fruition and sight of God in eternall blisse Now the consideration of these two things makes the childe of God enjoy heaven upon earth and a greater measure of comfort than the possession of the whole world could afford unto him the assurance of the accomplishment of these promises unto him puts more gladnesse in his heart than all the things and comforts of this life can in the heart of the worldling i Psal 4.7 And therefore aptly is the Gospell called the Gospell of the Kingdome because it calles and invites us to greater joy happinesse and glory than the greatest Monarch enjoyes § 5 Healing all manner of sicknesses and all manner Sect. 5 of diseases Christ wee see first teacheth them and preacheth unto them and then bestowes corporall blessings upon them Why doth our Saviour worke miracles after Quest 1 preaching First ob dignitatem because of the excellencie Answ 1 of preaching the word is preferred before miracles as a more worthy thing miracles being wrought for the praise
feare affliction because it can but kill the body it cannot destroy the soule Thirdly remember the pleasures of sinne are but for a season wicked delights and joy may be pleasing unto us a while but the end thereof is death and therefore we had better bee cloathed with mourning than girded with this mirth Fourthly remember thy sorrow and mourning shall not long last it shall but endure for a night thou shalt not be long under the Chyrurgians sharpe instrument and therefore beare patiently thy momentany paine Fiftly remember most undoubtedly thy sorrow shall end in eternall joy and glory For if thou patiently suffer with Christ and for Christ then thou shalt be glorified with him ſ Rom 8.17 when and where all griefe and cause of sorrow shall be taken away as our Saviour saith in this verse Blessed are they that mourne for they shall be comforted VERS 5. Blessed are the meeke Vers 5 for they shall inherit the earth § 1. Blessed are the meeke The Fathers and Sect. 1 School-men as was shewed before vers 3. Quest doe onely observe here seven Beatitudes and some of the Fathers and most of the Papists do make Povertie in Spirit the first beatitude and Meeknesse the second and Mourning the third c. Whence they propound this question Why is meeknesse put after povertie of spirit Answ 1 First those that are humble and poore are ordinarily contemned and usually injured and subject to much hard and harsh measure upon the earth and therefore they stand principally in need of meeknesse lest otherwise they should bee provoked unto anger and impatience and desire of revenge Answ 2 Secondly Meeknesse is put after Humilitie and povertie of Spirit because the humble and poore are disposed and more apt unto meekenesse as proud and great rich men are more prone unto anger t Charthus s Sect. 2 § 2. For they shall inherit the earth What Quest 1 is the meaning of these words Answ 1 First some understand this of a sensible or an intelligible earth-these Chrysost s Imperf doth reject Answ 2 Secondly some understand our glorified bodies as David sayth My portion is in the land of the living u Psal 27.13 as if he would say our bodies while we live here are the land of the dead but are called the land of the living when they are glorified Chrysost imperf Answ 3 Thirdly some understand this of the body of Christ that t s of the glory of his claryfied body Thus Saint Hilary upon these words understands them Answ 4 Fourthly by earth some understand eternity to wit eitheir first the heaven of the blessed which is called earth in respect of the imperiall heaven or the court in respect of the throne of God and the Temple of the most high Or Secondly by eternity is meant that new earth which Saint Peter mentioneth 2 Pet. 3. and which is called earth in respect of heaven Chrysost imperf Answ 5 Fiftly some understand this literally of this world they shall inherit the earth that is the world and thus almost all our late divines expound it Answ 6 Sixtly some conjoyne them both understanding both earth and heaven the life present and to come Non de futura solum sed etiam de praesenti Chrys s And thus I take the words indeed to be understood but yet for a more methodicall orderly handling of them we will severally observe a double sense viz. First they are to be understood of this life present Secondly of the life to come First by Earth is meant the life present Meek men are thought to bee deprived of the riches and possessions of this world by worldlings but Christ shewes here the contrary that they shall possesse the earth v Chrys s de variis Or more plainely that although God give unto the meeke eternall life and would have them to expect it and hope for it yet over and above he doth also give them earthly possessions the promise of future blessings doth not take away the hope of present for holinesse hath a promise both of this life and the life to come w 1 Tim. 4.8 which promise is principally and particularly confirmed and made unto the meek both by our Saviour here and also by the Prophet David Psal 27 9.11.22 How doth God give the earth in this sense Quest 2 unto the meeke for we see them often poore persecuted afflicted destitute of food raiment habitation flying from place to place for the safeguard of their lives as meeke Moses was constrained to doe First some understand this of the men of the Answ 1 world as if our Saviour should say blessed are the meeke upon the earth for they shall have many friends in the world And therefore those that desire amity and not enmity let them embrace meeknesse what benefit is it to be opposed by all it were certainely much better to be beloved of all We hate proud men we avoid the company and society of angry men those that are cruell though great men wee wish in their graves now meeke gentle and humblemen are free from that hatred these wishes and consequently gain much love and friendship amongst men Secondly some understand this of the fruition Answ 2 of their part or portion in earthly things as if our Saviour would say blessed are the meeke for others are so troubled turmoiled molested and disquieted that they have no comfort in any thing they enjoy but are in regard of any comfortable use thereof deprived as well of those things which they have as which they have not but they shall enjoy what they possesse with joy and comfort yea although they bee as having nothing x 2 Cor. 6.10 yet they shall possesse all things Thirdly some understand this of the affaires Answ 3 and employments of this world because meeknesse is profitable unto us in every estate and condition of life As for example First meeknesse is very profitable unto those that have undertaken the state of Matrimony for so the Husband shall win his Wife and the Wife the Husband Plato tels us that if a man clap his hands together being both open or if one be shut the other open he takes no harme at all by the blow but if the fists bee both bent he will hurt his hands So if both husband and wife be mild and meeke or if the one be alwaies gentle patient and forbearing the bond of conjugall love doth long continue entire but if both be proud or furious or angry or hasty or revengeful then the Matrimoniall knot of love is quickely loosed and therefore meeknesse is profitable for the married couple if they desire long to continue in mutuall love Secondly meeknesse is very necessary and behovefull both unto children and servants that is Masters and Fathers by being meeke and gentle unto them shall gaine more love respect service and obedience of them then by being proud harsh and cruell unto them Parents and
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
children Answ 1 First some things are called that which they are not as when an Ethiope is called Formosus beautifull Answ 2 Secondly somethings are such but are not so called as when chaste Lucretia is called an Adulteresse or unchaste and sober Socrates called intemperate Answ 3 Thirdly some things are such and are so called that is have neither nomen sine re nor rem sine nomine but nomen rem not the name without the thing nor the thing without the name but both the name and thing as when a holy man is called like as some impious Popes have been Pius And this is that which our Saviour here speakes of they shall be called the Sonnes of God that is they shall both bee the Sonnes of God and also so called or Blessed are the Peace-makers For first God will esteem them his children and secondly men shall call them so Quest 3 Who are enemies or opposite unto this Beatitude Answ 1 First those that are contentious and given to strife and revenge The vulgar sort thinke these happy who can and will be revenged of all those who injure them but our Saviour rather thinkes the peace-makers happy and blessed In Noahs Arke all the wilde beasts were tame and peaceable the Lyon feeding with the Lamb and the Beare with the Dogge now the Arke was a Type of the Church of Gods and therefore all Christians should be mild and peaceable not cruell and revengefull p Staplet s John 14. Caesar nil oblitus nisi injuriarum q August epist 5. ad Marcellin è Cicerone The memory of Casar was so strong that he forgot nothing which occurred unto him but onely injuries and wrongs And therefore it is a shame for Christians to seeke revenge who should rather suffer wrong observing diligently these three short rules First prize peace in thy selfe Secondly perswade others thereunto Thirdly submit thy selfe rather to thy brother then suffer the bond of peace to be broken we have a singular example of this in our Father Abraham who fearing that the contention set on foot betwixt his brother Lots Herd-men and his owne would extend it selfe unto them comes unto his brother Lot to quench this fire which was already kindled with these mild and soft words Let there be no strife I pray thee betweene me and thee for wee be brethren The whole land is before thee therefore if thou wilt take the left hand then I will goe to the right or if thou depart to the right hand then I will goe to the left r Gen. 13.8 9. And thus wee should rather imitate this holy Patriarch in submitting our selves one to another for the preservation of this blessed peace then by contention strife revenge and the like dissolve this bond Secondly those are enemies and opposite unto Answ 2 this beatitude who are inexorable refractory and will not be reconciled unto those who have injured them these are they whom our Saviour saith shall not be pardoned because they will not forgive men their trespasses Thirdly those are principally opposite unto this Answ 3 beatitude who instigate and provoke others unto contentions and strife and therefore Salomon saith He that soweth discord among brethren is an abomination unto the Lord Å¿ Prov. 6.16.19 Who are these sowers of Discord that are thus opposite unto this Christian vertue Quest 4 They are found either in the Church or in common and private affaires First there are sowers of the seeds of sedition in the visible Church of Christ and these are Sectaries which the Apostle forewarnes us of in these words Observe those which cause breaches and divisions in the Church Secondly there are seedesmen of strife in private and publike matters to wit I. Those who are whisperers and tale-bearers such there were in Saint Pauls time who were not onely idle but also tatlers and busie-bodies t 1 Tim. 5.13 II. Those who provoke others to sue them by whom they have beene injured who are as spurres in mens sides to instigate and hasten them on to dissension and discord III. Those Lawyers who like covetous and unconscionable Chyrurgions prolong suites by their demurres and delayes onely for their owne advantage All these are opposite unto this peace and therefore have no interest at all in this Blessednesse which is pronounced by Christ unto the Peace-makers VERS 11. Vers 11 Blessed are yee when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake There are three phrases here expressed reviling persecuting and speaking evill of The second to wit persecution I have wholly omitted reserving the consideration thereof unto another place The first and third viz. to revile and speake evill of seeme to be the same and are of one and the same nature but Augustine distinguisheth them thus First we are reviled to our face as the Iewes did unto Christ say wee not well thou hast a divell u John 8.48 Secondly wee are spoken evill of behinde our backes and thus some say privately of Christ that he cannot be the Messâ—as because hee is a Galilean and Christ must not come out of Galileex. v Iohn 7.41 Vers 12 VERS 12. Rejoyce and bee exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Obiect 1 Great is your reward in heaven The Papists object this place for the Merit of our workes thus life everlasting is in this verse called Merces a recompence or reward therefore good workes doe properly merit Answ 1 First Augustine saith w Aug. Praef. in Psal 109. Quicquid promisit indignis promisit ut non quasi operibus merces promitteretur sed gratia gratis daretur whatsoever God hath promised hee hath promised to those that are unworthy that it should not be promised as a reward unto workes but as grace freely given The argument then followeth not there is a reward ergo merit for the reward may bee counted of favour as well as of debt Rom. 4.4 as followes in the next answer Secondly there is a double reward the first properly so called the second improperly and by a certaine similitude now of this latter to Answ 2 wit the reward improperly so called we grant the Antecedent viz. that life eternall is called a reward but deny the Consequent therefore good workes merit heaven for there is not one and the same reason of Homanymorum or ambiguous and doubtfull words Porsanus here proves Obiect 2 the consequence which wee deny thus Wee cannot conceive a reward to be without merit any more then we can conceive a sonne to bee without a father or a husband without a wife or a master without a servant or a mountaine without a valley or a schoole-master without a scholler These examples will not prove the consequence for all these are of a proper appellation Answ or taken in their proper and genuine signification but
secure they are more hardly assaulted and with great difficulty sacked so God is in the midst of his Church b Psal 46.5 and will establish it for ever c Psal 48.8 And therefore the children of God and the inhabitants of this City need not feare because the Lord is their watch-man who is able to preserve them and so carefull of them that hee neither slumbers nor sleepes Sect. 7 § 7. Cannot be hid Why are these words added Quest 1 Answ That the Apostles might be the more carefull to give all diligence in their ministry from the successe because their lives could not be so spent in obscurity but that either praise would redound unto them for their diligence or infamy for their negligence Quest 2 What is the meaning of these words It cannot be hid Answ 1 First some understand it of the visibilitie of Glory and Chrysostome thinkes this spoken prophetically that although now the Gospell of the Kingdome bee but newly published yet in time the Church shall flourish Answ 2 Secondly some understand it of the visibility of the word that the word shall bee revealed to all or preached through the world Ephes 3.5 Colos 1.26 Answ 3 Thirdly some understand it of the visibility of workes in Ministers that they must use their utmost endevour to bee unblamable in their lives and indefatigable in their callings because all men see them all eyes are upon them Vers 15 VERS 15. Neither doe men light a candle and put it under a bushel but on a candlesticke and it giveth light to all that are in the house Sect. 1 § 1. Neither do men light a candle and put it under a bushel c. Argum. The Papists hold that the Scriptures are not to be translated into the vulgar tongue whereby the vulgar sort may read them against which Tenet wee produce this place arguing thus The Scripture being like a lighted candle is therefore given unto men that it may shine unto all that is be expounded and explaned to their understandings and capacities And therefore that it may give light unto all and be seene by all it is necessary that it should be translated into that language which is understood by them d Scharp curs theolog f. 37. arg 9. Sect. 2 § 2. It giveth light to all that are in the house Quest 1 What is meant here by House Answ In this place House is to bee taken for the Church Militant which is therefore called a House because it is a segregation or separation or separating of a company of people from the rest unto the profession of religion Teaching us Observ that the Church of God is a society or assembly of the houshould of faith separated unto the service of God The house is the Church 1 Tim. 3.15 the Citizens are the houshold of God Ephes 2.19 and of faith Gal. 6.10 How are the faithfull separated from the Quest 2 world First by profession of the true God they are Answ 1 separated from the Gentiles who serve Idols Secondly by the profession of Christ they are Answ 2 separated from Turkes and Jewes who deny him Thirdly by the profession of the pure word Answ 3 of God they are separated from heretikes who hate the word as the thiefe hates a candle or hee that doth evill light VERS 16. Let your light so shine before men that they may see your good workes Vers 16 and glorifie your Father which is in heaven § 1. Let your light so shine before men Sect. 1 What is the sense and meaning of the whole Quest 1 verse First the true genuine and naturall interpretation Answ 1 in generall is this Let your light shine not onely before God but also before men not onely in doctrine but also in the workes of your ministery yea in your whole life that men not onely may heare but likewise may see your good workes not to the intent that they may celebrate your praise but that they may glorifie your Father which is in heaven Secondly more particularly the sense and Answ 2 meaning of this verse is thus to be taken up viz. First the Ministers of the Church of Christ ought to shine before men not onely by sound and saving doctrine but also by a sincere and sanctified life Secondly those Ministers doe neither rightly nor sufficiently shine unto edification who doe onely teach and preach well but their life is not answerable to their doctrine Thirdly the preachers of the word must not onely in that which they doe satisfie their own conscience betwixt God and them but as Saint Paul saith they must provide for things honest not onely in the sight of the Lord but in the sight of men ſ 2 Cor. 8.21 they must circumspectly avoid all scandalous actions or which may be interpreted to be such Fourthly the Ministers of the word both in their preaching and in all the actions of their lives must seeke the glory of their heavenly Father and not their owne fame honour gaine esteeme or the like Fiftly our Saviour doth here seeme to imply that if in the preachers of the Gospell sound doctrine be stained with a corrupt life God is not then glorified but rather dishonoured and scandalized by them t Rom 2.24 How may this verse be divided Quest 2 Herein two parts may be observed viz. First the Commandement wherein are two things Quid what is commanded let your light shine Quibus to whom before men Secondly the reason of the precept taken from the end which is twofold First that men may see your good workes Secondly that God may be glorified wherein there are First the maine end which is aimedat in our workes and that is Gods glory Secondly the name given unto God your Father Thirdly the place of his abod or of the greatest manifestation of his glory and that is in heaven I have propounded this question and divided this verse because I shall treat a little more amply upon it than upon the former Sect. 2 § 2. Let your light shine What is meant by Quest 1 this Shining light which is here commanded to be held forth Answ 1 First some expound it of preaching onely thus Let the light of the word shine that the workes or fruits of your labour may appeare for thus sometimes the fruits of the Gospell are called workes Are not you sayth Saint Paul to the Corinthians my worke in the Lord u 1 Cor. 9.1 And hence he exhorts the Thessalonians to esteeme highly their Ministers for their workes sake v 1. Thes 5.3 yea preaching is called the worke of an Evangelist 2. Tim. 4.5 And hee who desires to bee fitted for and admitted into this calling is sayd to desire a good worke w 1 Tim. 3.1 Teaching us that it is not enough Observ 1 for a Minister to have knowledge but he ought so to preach as to make it his worke that so by the blessing of God upon his labours he may
1. seeing how deformed a thing it is they may hate it 2. seeing how deformed it makes them in the eyes of God they may be afraid and stricken with terrour and trembling of the just judgments of God and 3. being afraid of the anger of God for sinne they may the more fervently pray against sinne and for the pardon of their sinnes 4. and that thus praying they may endeavour withall that they may bee truely converted and turned from sinne God is glorified by our hearing when we thus heare Secondly in hearing we must learne the mercy of God that is I. consider in the word how mercifull the Lord is in his owne nature II. admire the infinite mercy of God unto us and unto all mankinde III. Labour to be made partakers of this mercy beg it earnestly at Gods hands that being sensible thereof thou maist truely rejoyce God is glorified by our hearing when we thus heare Thirdly hearers must learne so to heare that their lives may bee directed piously prudently watchfully and unblameably because God is glorified by their thus hearing of his holy word as followes in the next particular Thus we have shewed the first work which Christ requires unto Gods glory which belongs unto Ministers namely the preaching of the word Secondly the next worke belongs both unto Preachers and people and that is the practise of religion For all men must labour so to live that God may be glorified in them and by them or wee must labour to abound in those workes by which glory may redound unto God Quest 3 How is God to be glorified in our lives Answ 1 First when we being truely by God converted unto himselfe doe give praise and glory and honour unto God our mouths being full of his praises by reason of his manifold mercies extended towards us but of this we have to speake elswhere Answ 2 Secondly when the workes themselves which wee doe doe praise the Lord that is when our lives are replenished with those workes which are both pleasing unto God and gratefull unto men For the better understanding of this observe that there are three kindes of workes to wit First some workes are odious and abominable both unto God and man as Murther Incest Treason Rebellion Cruelty and the like there is no question to bee made of these for all wil grant that God is not glorified by these but dishonoured Secondly some workes are odious unto God but gratefull unto men as to flatter and sooth up men to apply themselves to their dispositions These workes are not to be done for although they please men yet they do not glorifie God Thirdly some workes are both acceptable unto God and gratefull unto men And in these workes must we principally labour because all good men will commend them and give glory unto God for them And therefore although all good workes are to be wrought yet principally such as procure praise unto God from men being approved as pretious both by God and men Quest 4 What workes are these Answ Such workes as have in them these two things namely first those whose goodnes is evident apparent unto all viz. a solid observation of the morall Law a life unblameable uprightnesse in dealing conjoyned with modesty a holy life conjoyned with humility an honest walking in an honest calling with paines and diligence patience in all crosses injuries and wrongs conjoyned with prudence and the like for the goodnesse of this is questioned neither by Jew nor Gentile all men by the light of nature approving of them Secondly as their goodnesse must be evident unto al so they must be profitable also unto men S. Paul distinguisheth between a righteous man and a good man telling us that for the former scarce any would dye but for the latter some would dare to dye p Rom. 5.7 Now this is the true good man which some would lay downe their life for who doth abound in those workes which are beneficiall and commodious unto others namely first the workes of pardon towards offenders laid downe in these places Rom. 12.14.17 19. Coloss 3.13 and 1 Cor. 6.7 and 1 Pet. 3.9 It is profitable to those who offend to pardon their offences and it is pleasing unto all to observe how ready wee are to pardon and passe by wrongs And therefore Christ prayes for those who crucified him Father forgive them and Stephen for those who stoned him Lord lay not this sinne unto their charge Secondly the works of mercy whereof wee treated largely before vers 7. And therefore I conclude if we desire so to live that the Lod may be glorified in us and by us we must abound in every good work but principally and chiefly in those which are 1. good in themselves 2. gratefull unto the good God And 3. pleasing and profitable unto men § 7. Your Father Sect. 7 Why doth not Christ call God the Lord Quest or Judge of all the world or by some of his terrible names but onely Father Because our Saviour by this relative compellation would provoke them unto a greater care Answ as if he would say let this move you to shine before others in a holy life because he is your Father whose glory I perswade you to seeke and they are children whom by your good workes you ought to bring unto the Father And therefore he who neglects to hold forth the light of a holy conversation doth both neglect the glory of his Father and the conversion of his brethren § 8. Which is in Heaven Sect. 8 Why are these words added Quest Because by the very mention of Heaven Answ all earthly impediments are obliterated and extinguished as if our Saviour would say bee not hindred from shining before men by the world for this is the will of your heavenly Father that you should doe it VERS 17. Vers 17 Think not yee that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill In this Sermon preached by our Saviour upon the Mount there are these three parts To wit the Exordium wherein our Saviour treats of true blessednesse chap. 5.3 unto vers 13. Tractate concerning instructions which direct us in a holy life unto chap. 7. vers 24. Conclusion which is parabolicall chap. 7. vers 24. c. unto the end of the chapter The Tractate hath a double instruction whereof the first is of the preaching the Law and that both of the Preachers the Apostles chap. 5.13 unto verse 17. Law preached and this both in Generall shewing that the Law is to be observed and kept chap. 5.17 unto vers 21. Particularly correcting some errors about the Law alledged by the Jewes either Truely but not aright explicated as of Murder chap. 5.21 unto 27. Adultery chap. 5.27 unto 31. corruptly and that either Indirectly and that either because First it was not a true or positive Law but onely a toleration as of Divorce vers 31. unto 33. Secondly it was
prized Answ To this I answer first Christ in this place speakes of Precepts not of Counsels as appeares First from the phrase he uses calling them Mandata Commandements Secondly from the scope of the place our Saviour principally here prohibiting the violation of the least commandements Object 2 and understanding the internall sinne of the soule Thirdly this will appeare by the remoovall of their objections First the Papists say they are called the least sinnes and therefore they are not great Answ This followes not they are called the least therefore they are little in themselves but I. because others are greater all sinnes not beeing equall II. because the Pharisees thought the sinnes of the heart to be but small Object 3 Secondly they object Minimus erit hee shall be the least he doth not say exterminabitur hee shall be destroyed hee shall not bee cast out of the Church but hee shall bee lightly regarded in the Church To this their owne Stapleton answers Answ Imò nullus erit hee shall not all belong unto the Kingdome of heaven Non significat gradum inferiorem sed è coelo exclusionem Chrysost s Least here doth not signifie an inferiour degree of glory but a direct expulsion from heaven as followes in the next verse except you bee more righteous then the Scribes and Pharisees you cannot be saved Thirdy from what was said in the first answer we may observe a difference amongst expositors Answ 3 about the meaning of these words kingdome of heaven I. some understanding them of the kingdome of grace And II. some of the kingdome of glory Now I suppose that they may be understood of both namely first of the kingdome of grace because the Church of Christ is ever and anone called the Kingdome of heaven as Matt. 3.2 and 4.17 and Luke 7.28 The Church of God is the Kingdom of Christ and the Church militant and triumphant make up but one and the same kingdome Secondly these words may be understood of the kingdom of Glory he shall be called the least in the kingdom of heaven that is hee who is disobedient to the least of Gods Commandements howsoever hee may bee esteemed in the world yet with God hee shall bee rejected neither by him allowed a place in the Kingdome of Heaven The Lord respects no mans person but judgeth every man according to his workes and therefore those who give way unto the workes of wickednesse shall receive from him the reward of their iniquitie § 4. Whosoever shall doe the least of these commandements and teach them c Sect. 4 Our Saviour in these words doth silently point at three sorts of Teachers namely First those who teach indeede but by their teaching destroy the law and therefore neither they themselves fulfill the law neither by their teaching doe they induce others unto the obedience thereof Secondly those who doe not destroy the law by their opinions but doe truely teach the law unto others although they doe not practise it in themselves both these are rejected by Christ Thirdly those who teach the law soundly and practise it sincerely that is who direct by their doctrine and example others unto God and instruct them in the workes of righteousnesse and true holinesse and these are they whom our Saviour saith here shall bee called great in the kingdome of heaven which simply is to bee understood of a greater and more eminent degree of glory according to that of David They that turne many to righteousnesse shall shine as the starres for ever and ever w Daniel 12.3 Parens sup VERS 20. For I say unto you that except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharisees Vers 20 ye shall in no case enter into the Kingdome of heaven § 1. For I say unto you except c. Bellarmine produceth this place to prove that Sect. 1 there can bee no certaintie of salvation in this Obiect 1 life arguing thus if salvation depend upon the condition of workes then there can bee no certaintie thereof but the Scripture doth in plaine termes teach us that salvation depends upon the condition of workes Therefore none can bee sure of his salvation The Minor or second proposition he confirmes by this verse I say unto you except your righteousnesse exceede the righteousnes of the Scribes and Pharisees you cannot enter into the knigdom of heaven so chap. 19. If thou wouldest enter into life Answ 1 keepe the Commandements First the condition of workes doth either simply suppose 1. the necessitie of workes or 2. over and above the merite of workes Now in the first sense the Scriptures doth require indeede that they who desire to bee assured of eternall life and salvation must labour to abound in the fruits of sanctification And thus wee grant that salvation doth depend upon the condition of workes In the second sense it is signified that this salvation is acquired by the merit of those workes of sanctification And this we altogether deny as followes in the following objection and third answer of this Answ 2 Secondly although salvation doth depend upon the condition of workes in the first sense yet it followes not hence that therefore there can be no certaintie of salvation but rather on the contrary wee say that this condition of workes being supposed there is a great certaintie of salvation because none can be faithfull who doth not give all diligence in good workes and those who doe know hereby that they are faithfull Answ 3 Thirdly in the second sense wee grant that there can bee no certaintie of Salvation such a condition of workes being supposed as includes merit But Bellarmine cannot perswade us Protestants to grant that any such condition of workes is made in the Gospel neither doth hee prove it the places alleadged by him being understood of the first condition of workes which supposeth their necessity not of the second which supposeth their Merit x Chamier tom 3. de fide li 13 Cap. 17. Sect. 30. 31. 33. fol. 444. It is questioned betwixt us and the Papists whether the Evangelicall promises have the condition of workes added unto them not simpply but whether as antecedent or consequent And Bellarmine affirmes the former we the latter Obiect 2 The Jesuite objects this place for the confirming of his opinion Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees ye cannot enter into the kingdome of heaven This is an Evangelicall promise because it comprehends the kingdome of heaven and yet it hath the condition of actuall righteousnesse which consists in a perfect observation of the Answ 1 Commandements First it may bee doubted whether this bee an Evangelicall promise or not considering that Christs scope here is to vindicate the law of workes from the traditions of the Pharisees for when he had protested that he came not destroy the law but to fulfill it had pronounced them to be the least in the kingdome of heaven who broke
that divine perfection which God requires in every good work yea how the outward good workes which hee performes are stained and blotted with pride vaine boasting ostentation and selfe-love Thirdly let him diligently observe the stupiditie of his conscience how bold and obstinate and senselesse it is as for example 1. He never doubts of his condition 2. He never feares the wrath and judgements of God 3. He never seekes to be delivered from the wrath to come 4. Hee never trembles wâ—th the sight of his sinnes his heart not being circumcised he is never touched with a sense of his iniquities The Children of God are ever and anon in heavinesse and teares for the sinnes they commit against so gracious a God and so beloved a Father thinking in this kinde every mole-hill a mountaine but the naturall man although hee be never sure yet he is alwaies secure singing peace unto his owne soule and saying no evill shall come unto him Fourthly let him truely know and acknowledge the end of his obedience and what his aime and scope is in all the good duties which he performes namely alwaies either his gaine or estimation of the world or vaine glory ever obeying for himselfe never for God ever seeking himselfe never seeking the glory of his heavenly Father Fifthly and lastly let him consider his weakenesse of rather want of faith let him examine what spirit he hath well may he have the Spirit of slumber and a deceivable presumption but that internall sweetnesse and spirituall peace which might corroborate him against terrors dangers and death or comfort him in afflictions or make him victorious over the greatest tryals Rom. 8.38 he never had the least tast or rellish of Quest 8 Must we only judge our selves by our works Answ We must not onely judge our selves by our externall actions but also by our internall by our thoughts consciences and least sinnes as for example First if thou be not a thiefe then see whether thou art not unmercifull or coveteous or desirous of something which is thy neighbours Secondly if thou bee no murtherer then see if thou hast not beene angry with thy brother without a cause if thou hast not hated him if thou hast not endeavoured at least desired to bee revenged if thou hast not contended with him for some petty trifles if thou hast not called him Racha or foole in thy anger yea examine whether thou lovest him or not Thirdly if thou bee no adulterer then see if thou hast not either with thy hands or eyes or heart or affection lusted after some or shewed some wanton tokens Fourthly if thou be no perjured person or one who hath horribly prophanned the name of God by blasphemies then see if thou hast not sometimes without an oath spoken rashly or irreverently of God or of the Gospel or of holy things yea hast thou not had unreverend thoughts of God Thus examine thy selfe both by thy outward and inward man Quest 9 If this strictnesse be now required of us under the Gospel then who can be saved Answ 1 First by the workes of the law no man living can be justified or saved Answ 2 Secondly every one is then made the child of God when the spirit of God speakes unto him by faith Answ 3 Thirdly this evidence and testimonie of the Spirit is by and by confirmed unto us by a holy conversation of life which is performed in the sinceritie of the heart all our actions proceeding from sincere affections Answ 4 Fourthly and from hence we are assured by the same blessed Spirit that our infirmities shall not 〈◊〉 imputed unto us but covered by that precious garment of Christs righteousnesse Rom. 8.2 and 4.5 6. from Psal 32. And therefore our failings shall not make us fall short of eternall life if we doe but in sinceritie of heart strive and endeavour to serve the Lord in whatsoever he requires for he graciously doth accept of the will for the deede § 2. Sweare not at all Sect. 2 Why is this generall negation added Quest 1 First Answ something is here to bee understood in the answer of the Pharisees They say Thou shalt not for sweare thy selfe but shalt performe unto the Lord thine oathes as if they would say thou shalt pay unto God what thou sweatest By God to give unto him but if thou swearest by any thing else namely either by heaven or earth or Ierusalem or thy hand or eye c. then thou needest not to performe thine oath except thou wilt This was the Pharisees glosse upon that saying which is mentioned before verse 33. and so our Saviour gives us a touch of it Mat. 23.16 Hereunto our Saviour in this verse and the two following answers that by those things to wit heaven earth c. it is neither lawfull to forsweare nor to sweare this â—e layes downe and collects that Wherein were the Scribes and Pharisees Quest. 2 faultie concerning this third Commandement First in generall Gualter upon these words Answ 1 observes that both they might be and many amongst us are guiltie here of abusing the name of God and violating this precept many waies without an oath as for example First when we speake irreverently of divine things to wit either I. of God himselfe or II. of his law or III. of his threatnings or IV. by wresting and perverting the examples of Gods judgements or V. by jesting of Scripture inter pocula in our mirth Secondly when wee abuse it unto inchantments Answ 2 and spels as is done with Saint Iohns Gospel and Psal 50. Thirdly when we abuse it unto Execration and cursing as God quite it or the vengeance of God light upon him for it or the like Fourthly when it is abused for gaine thus I. Beggars daily and hourely profane the name of God II. those also who pretend religion that they may deceive the better III. And they who teach chaffe for wheate the inventions of man for the word of God Fifthly Magistrates are here faultie when they doe not use the power which is given them by God unto the glory of God and his truth All these are transgressors of this precept and yet without an oath But these being more remote from our Saviours scope in this verse I leave them Secondly more particularly there is here a double fault which our Saviour meetes withall in the Pharisees to wit first that they condemned no rash oathes by the name of God but only Perjurie if a man did not sweare falsely then they thought him not faulty although hee swore by God Secondly as they condemned not those oathes which were dierctly sworne by God except they forsweare themselves so neither did they blame those oathes which were indirectly sworne by God to wit by his creatures of both which particularly First the Jewes thought that they were not bound to performe their oathes except the oath were by God Observ or by the gold of the Temple or by the gift upon the altar Mat. 23.16
his power How abundantly able hee is to reward all those who serve him and to punish all those who offend him Fifthly remember in how great need we stand of his mercy and how miserable we are without it § 7. Neither by Ierusalem for that is the city Sect. 7 of the great King Why doth not our Saviour say Sweare not by Quest 1 Ierusalem because that is my title or my Fathers citie but the city of the great King First the Iewes did not acknowledge Christ and therefore hee urgeth that which they acknowledge Answ 1 Answ 2 Secondly because Christ had rejected the Citie Iohn 4. and the people Rom. 11. Answ 3 Thirdly he saith this that he might give the glory to God his Father and not take it to himselfe Answ 4 Fourthly because the Iewes respected Herod and Pilate and the Romans more then Christ and therefore he shewes that all their power authoritie and dignitie is nothing in comparison of this prerogative to bee the citie of the great King because all other things are uncertaine onely this is solide Answ 5 Fifthly to teach us that all Christians should and ought to labour to bee the citie of the great King and a kingly Priesthood 1 Pet. 2.9 Quest 2 Why should Christians thus labour to bee a holy citie unto God Answ 1 First because we are of God 1 Iohn 5.19 and therefore we must serve and obey our King Answ 2 Secondly because those which are without and strangers from God are of the synagogue of Sathan Revel 2.9 and therefore are not to be imitated Answ 3 Thirdly hereafter we shall be separate from others in glory and therefore here wee must in grace Wherefore let us alwaies remember this citie that is heaven and comforme our selves thereunto making that the scope of our life and care and of all our endeavours yea hence let us labour 1. for spirituall knowledge that it heaven we may know as we are knowne 1 Cor. 13 12. 2. For purity because no uncleane thing shall come into heaven Revel 21. the last verse and 22.25 3. For good affections because evill lusts warre against the soule and would debarre us from heaven 4. That we may be made spirituall because flesh and blood shall not inherite the Kingdome of God 1 Cor. 15.50 5. Let us labour to be zealous for Gods glory because we are created unto his service and wee shall receive the inheritance of sonnes if by our service we glorifie him Vers 36 VERS 36. Neither shalt thou sweare by thy head because thou canst not make one haire white or blacke Sect. 1 § 1. Neither shalt thou sweare by thy head Quest 1 Why may wee not sweare by our owne head Answ Because God hath given it unto us and therfore we must not idolize it by swearing thereby Quest 2 Why doth Christ forbid us to sweare by our head Answ Because it is a very childish thing to sweare by creatures as bread light hand head and the like as appeares by these reasons First because as our Lord else-where expoundeth himselfe He that weareth by the Temple sweareth by him that dwelleth therein So hee that sweareth by creatures sweareth by God who created them and yet by no meanes hee will sweare by the sacred name of the Lord as if a child abhorring any bitter thing or poyson should notwithstanding take the same under a little sugar Secondly because he calleth upon dumbe things that cannot heare hee bringeth them to patronize his cause who can neither hurt nor helpe like infants that prate unto babies made of clouts or like Baals Priests unto whom he was not able to give answer though they called upon him from morning till noone tide § 2. Because thou canst not make one haire Sect. 2 white or blacke Why doth our Saviour name here onely the haire of the head Quest To teach us that the least things must be directed unto the service of God Answ or that we must not take any liberty at all for swearing Christ could have observed greater things in the head then this namely I. That it is the seate of the minde judgement and men ory II. That it is the receptacle of the five senses the other parts having onely the sense of Touching III. That it is the place of Speech whereby we are distinguished from bruit beasts IV. That the office of the head is to nourish the whole body it being the conveiance both of meate and drink unto the stomacke But Christ passeth by all these onely naming the haire the excrements of the head that he might shew unto us that no freedome or liberty is to be given to swearing at all § 3. White or blacke Sect. 3 What shall we thinke of those who by powdring of their haire Quest. and painting of their faces can make themselves white though naturally blacke First in generall Pet. Mart. 342. saith fucus Ans 1 which signifies painting signifies also a Droane because none but idle droanes who doe not belong unto the Beehive of Gods Church neither employ themselves in any lawfull or commendable course of life use it Cyprian saith it was invented and devised by the devill And Hierome de veland virg saith Non sunt membra qua Deus fecit sed sathan inficit The painted face is a member not of Gods making but of the Devills marring He who desires to see the opinion of Tertullian Cyprian Ambrose Chrysostom Hierom and Augustine herein and what they thought of powdring and crisping of the haire and painting of the face let him reade Peter Martyr 2.11 § 75. c. Secondly more particularly I expresse what Ans 2 we thinke of this practise in these particulars I. Thou teachest thy face to lie and to speak and to shew what it is not And therefore if lying fraud and dissimulation be evill no better is painting II. Thou corrects Gods handy work as though thou couldest make thy selfe more perfect then God hath made thee this is pride in thee and a tempting of God to perswade thy selfe that thou canst make thy selfe better then God hath made thee III. It is the usuall practise of harlots and therefore those who would not be thought to bee such should not use this scandalous and offensive practise IV. Women must not be more carefull to please men than God and therefore they avoid this painting V. The end certainely is either first pride or secondly a temptation unto lust And therefore the thing cannot be good Vers 37 VERS 37. But let your communication be yea yea nay nay for whatsoever is more than these commeth of evill Sect. 1 § 1. But let your communication be yea c. The scope of our blessed Lord in these words is to forbid all common swearing or all swearing in our common discourse and therefore I will adde something to what hath beene said before vers 34. Quest 1 Why doth our Saviour forbid swearing in our ordinary talke as an ungodly and wicked thing Answ 1 First
is controverted betwixt us and the Papists whether Churches are more holy places in them selves and whether it is better though privately to pray in the Temple then in another place The Papists say God rather dwelleth and is present in Churches then elsewhere and therefore it is more available for a man even to make his private prayer in the Church Bellarm. de sanctis lib. 3. cap. 4. The Protestants say that publike prayers made by the congregation in the Church are indeed to be preferred before private but yet not because of the place but in respect of the congregation whose prayers jointly altogether are more fervent and effectuall then the prayer of one man and that the prayer of a particular person made in the Church privately is no better than a prayer made at home in regard of the place appeares thus Our Saviour saith When thou prayest enter into thy chamber he saith not goe to the Church Answ 1 Here Bellarmine answers that the shutting of the doore cannot literally be understood because Christ himselfe prayed in the Mountaines often but in his chamber wee doe not reade that hee prayed at all To this we answer First by shutting the door Reply 1 Christ understandeth praying in secret as it is in the Text God which seeth in secret will reward thee openly Reply 2 Secondly no marvell if we doe not read that Christ shut the doore and prayed for hee had no house or place where to rest his head Secondly Bellarmine saith that Christ here Answ 2 commands that wee should not in our prayers seeke vaine glory as the Pharisees did And he entreth into his chamber that prayeth without vaine-glory whether hee doe pray secretly or openly Replie Our Saviours words are plaine without Allegory for he speaketh of shutting the doore of the chamber And there is a manifest opposition betweene the Pharisees praying in the corners of the streets and the others praying in secret as Cajetane himselfe well interprets the words They pray in the synagogues and corners of the streets that is In locis Publicis in publike places Answ 3 Thirdly Bellarmine to this place answers that by the Chamber is meant the secret of the heart and here onely are forbidden all the wandrings and vagaries of the mind in the time of prayer First this is absurde for by the same reason Reply 1 Almes should bee understood to bee done in the secret of the heart because it is said vers 4. Let thy almes be done in secret Secondly it is cleare as Cajetane here observes Reply 2 that Christ speakes onely of private prayers qua tales sunt But publike as well as private ought to bee conceived in the secret of the heart without any vagaries or extravagancies of the minde And therefore that cannot bee the meaning of our Saviour in this place § 2. Pray unto thy Father who is in secret Sect. 2 Where is God where doth he dwell and Quest 1 abide In the third heaven 2 Cor. 12.2 Answ in Paradise verse 4. In that inaccessible light 1 Tim. 6 16. above all heavens Ephes 4.10 What doth our Saviour meane by these Quest 2 words Who is in secret First he would hereby teach us the power and Answ 1 efficacie of faithfull prayer though private that it pierceth into the secret places of heaven and penetrats the clouds Secondly Christ hereby would teach us the Answ 2 infinite mercy of God who although he dwels in the secret and hidden places of heaven yet secretly he will descend unto that man who prayes fervently unto him and serves him in sincerity Esai 57.15 and 66.1 2. § 3. Will reward thee openly Sect. 3 Bellarmine lib. 1. de bon oper in partic Object Cap. 3. would prove from this verse that prayer is meritorious because God is said to reward them openly who pray unto him secretly His argument is this Reward is of merit Prayer is rewarded Therefore it is of merit The Major proposition is false Answ for reward may as well be of favour as of desert Hee that giveth but a cup of cold water shall not loose his reward m Mat. 10.42 And yet Heaven cannot bee merited by so small a gift Therefore this reward is of mercy and this place sheweth that prayer is not in vaine but is accepted of God but that it is meritorious it proveth not VERSE 7. Vers 7 But when ye pray use not vaine repetious as the heathen doe for they thinke that they shall be heard for their much speaking § 1. When ye pray use not vaine repetitions Sect. 1 What is the sense and meaning of these Quest 1 words First some understand it of a foolish loquacitie and multiplicitie of words which is indeed a great fault Secondly some understand it of long prayers Answ 2 of which in the last Section Thirdly some understand it of vaine repetitions Answ 3 from Baâ—tâ— a foolish Poet. And this is the true sense of the words Erasm Rheding Beza Why doth our Saviour condemne in praying Quest 1 these repetitions of the same thing divers times First because it is idle and needlesse to repeate Answ 1 our petitions over and over our Father knowing all our petitions and wants vers 8. Answ 2 Secondly because it argues diffidency and distrust as though God would not give us what we want and desire without many repetitions of our requests Answ 3 Thirdly because the use of these vaine repetitions is contrary to the truth or true nature of prayer which should and ought to be more in spirit then in voice Answ 4 Fourthly because it argues a cold wandering and extravagant minde which knowes not what it saith And therefore the Papists in their prayers are sicke of the heathen peoples disease For 1. Upon their Beads they are injoyned sometimes to say a hundred Ave Maries and ten Pater-nosters 2. In their Jesus Psalter they are injoyned to say every petition ten times over and some twelve and to repeate the name Jesus thrice in every petitioÌ„ as for example in one petition there is this Jesus Jesus Jesus send me my Purgatory in this life this petition must be repeated in this manner ten times and so the name Jesus thirty times therein resounded 3. They have psalmes and rimes which must be said over three or foure times every day yea the errour of their Schoolemen is here inexcusable who tell us in these prayers Non requiritur attentio actualis sedvirtualis If they attend a little at the beginning it is sufficient Indeed if this be not eadeÌ„ blaterare Sect. 2 to use vaine repetitions I know not what Quest 1 it is § 2. As the heathen doe Answ Why doth our Saviour here name the heathen Certainely because their custome was used among the Jewes The Israelites detested the Quest 2 Gentiles yet were as bad or worse themselvs Whence comes it that in the visible Churches of Christ oftentimes are abuses no lesse then Ans 1 are among the
to the condition of prayer Thirdly God hath promised to heare our Ans 3 prayers and therefore it is very requisite that we should pray see Mat. 7.7 and Iohn 14.13 and 15.16 and 16.23 Iames 1.5 Fourthly it is necessary to pray in regard of Ans 4 the dutie it selfe because I. It is a good worke II. It is a principall part of Gods worship III. It is a mutuall colloquie with God IV. It is a certaine warfare with God we therein wrastling as it were with him Fifthly it is fitting that we should pray in regard Ans 5 of our brethren that so I. we might therein give a good example unto them and II. helpe them by our intercession for them Sixthly God loves to be sued and sought unto Ans 6 and therefore in regard of him we ought to pray Seventhly it is necessarie for our selves and Ans 7 that in many respects namely I. When wee joyne our selves unto the Saints in prayer then we are made partakers of the prayers of the faith full which is no small blessing or mercy II. By Prayer wee are directed in all our actions for thereby wee commit our selves and waies unto the Lord and therefore have a promise of mercy Reade Prov. 16.3 and Psal 37.23 and 40.4 III. Prayer sanctifieth the creatures unto our use 1 Tim. 4.5 IV. Prayer comforteth us in tribulation hence Christ prayes when hee was sorrowfull unto the death a Mat. 26.38 Luke 22.44 hence Saint Iames exhorts us to pray if we be afflicted Iames 5.13 yea hence God commands us to pray and promiseth to heare our prayers in the time of our distresses b Psal 50.15 V. Prayer testifieth our love to God for he who delighteth in private prayer doth shew that he loves to have discourse with God and consequently loves God VI. Prayer is an argument of our hope trust and confidence in God it is conversio cordis ad Deum c August the turning of the heart unto God or the reflection of the soule upon God For by prayer we acknowledge that First God cares for us Secondly God gives all good things unto us VII Prayer doth corroborate pious affections in us yea increaseth and nourisheth the love of God in us as mutuall societie and discourse doth nourish affections so the love of God is augmented by frequent praying unto him And therefore prayer is not needelesse but necessary usefull and very profitable What is prayer It is the Colloquie of the soule with God Or it is the spiritual ascent of the soule unto God begging at his hands those things which concerne his glory and the salvation of our soules according to his will by the merits of Christ When must we pray Quest 3 Prayer is either Answ Publike and solemn these we must use Ordinarily with the congregation upon the Lords day and other Festivals Extraordinarily whensoever upon any occasion we may be made partakers of them whether in season or out of season Private which is either Solemne and Uerbal viz. With our Family thus we must pray daily morning and evening In our closet thus we must pray as often as our affaires and callings will permit Internall thus we must pray continually because we have alwaies neede For if I. we were sensible of our sinnes wants weakenesses and dangers we would pray continually II. If we were sensible of Christ the Spirit and heaven we would alwaies hunger Quest 4 Where must we pray Answ 1 First a superstitious observation of the place is forbidden because now we may pray in any place Iohn 4.12 Answ 2 Secondly the place which is consecrated unto God is not to be prophaned My house shall bee called the house of prayer saith Christ and it is the most fit place for publike prayers Answ 3 Thirdly for private prayers no place is appointed no place is forbidden Sect. 2 § 2. Our Father which art in heaven It will not be amisse considering the excellencie of this prayer taught us by our blessed Saviour to handle it a little more particularly and exactly then wee have done the precedent or shall doe the consequent verses Although the contents thereof are so large and the sense so profound that all the profitable truthes therein contained can hardly be touched upon First of all I will lay downe a generall Analysis or Synopsis of the Lords prayer and then that which is sufficient to be knowne by the vulgar reader concerning the Division of this prayer shall followe afterwards Oratio Dominica habet tres in universum partes Praefationem Noster docet Fiduciam quia noster est Charitatem non pro me solum Pater qui in caelis Pater hinc amorem Dei In caelis hinc potestatem Dei Petitiones spectantes vel ad Gloriam Dei viz. istae tres petitiones I. Sanctificetur nomen tuum significat Deum ipsum Cultum ejus Quae Dei sunt viz Voluntas Attributa polluitur hoc nomen vel Iuramento Verbis prophanis Dehonorando contra haec oramê° II. Regnum tuum veniat est vel Inchoatum in hac vita oramus ut Amplificetur hoc regnum viz ecclesia in genere hic oramus pro omnibus necessarijs ut pote Verbi publicatione Haeresecon destructione Ministerij Plantatione Directione Sanctificatione Nos in illud regnum cooptemur Regeneratione Obedientiâ ConfummatuÌ„ in caelo oramus ut Citò veniat Nos fiamus participes III. Fiat voluntas tua hîc continentur duo vide licet Petitio fiat c. hîc Fatemur voluntateÌ„ Dei Gubernare omnia in mundo Esse justam et misericordem Petimus ut Possimus voluntati ejus Conditio sicut c. viz perfectè ut illi Angeli Secretae subscribere tum ea quae vult Deus Petendo Ferendo A pertae obedire Salutem nostram viz. ista tres IV. Panem nostrum quotidianum da nobis Paris nomen docet nos Omnia necessaria petere Sola necessaria petere Hodiè ostendit tria viz. Quotidiè petendum In victu quotidiano misericordiam Dei agnoscendam de crastino non curandum V. Remitte nobis debita c. hic duo Petitio remitte ubi Confitemur nos esse peccatores Petimus ea remitti Conditio sicut nos videlicet Eadem necessitate Non eodem gradu VI. Ne inducas in tentationeÌ„ sed c. ubi Negativum hic oramus Contra tentationem condition aliter fiat tua voluntas Ne superemur ab eâdem et hoc summa fide Affirmativum sed libera c. ubi oramê° Liberationem a sathanà Tuitionem a malis ab illo inflictis scil Temporalibus Spiritualibus Aeternis Haec autem cum conditione si Deus vult Conclusio habens Fiduciae rationem a magnitudine Dei nostri Tum Materia in tribus viz. Regno Potentia Gloria Aeternitas in seculum seculorum Resolutionem in hoc verbo Amen docens tum Fervorem desiderij Fiduciam obtinendi Secondly I will now propound some generall questions
preserve us from that evill one the divell Thirdly hee will inhabite and dwell with us and in us 2 Cor. 6 18. Fourthly he will provide all good things for us Fifthly he will guide and direct us by his Spirit Rom. 8.14 15. Sixthly hee will give the Kingdome of heaven unto us Luke 12.32 Rom. 8.17 What is it that hinders our prayers from being Quest 7 heard Answ for wee often call upon our Father but he answers us not The impediments are either First Generall namely sinne because God will not heare sinners Ioh. 9.31 nor those who regard iniquity in their hearts Psal 66.18 Secondly particular to wit First Cruelty Yee shall make many prayers but I will not heare Esa 1.15 for your hands are bloody Secondly hard-heartednesse against the poore He that stoppeth his eares against the crie of the poore he also shall cry himselfe but shall not be heard Prov. 21.13 Thirdly dissension and discord hence our Saviour adviseth those to be reconciled who have offended one another before they come to offer up the Calves of their lips unto God Read Mat. 5.24 and Marke 11.25 Fourthly Pride God resists withstands and denies good things unto the proud but giveth grace to the humble see Psal 51.17 and Esa 66.2 and 1 Pet. 5.5 Fifthly Doubting he that would be heard must pray in faith without wavering Iames 1.6 Sixthly Contempt of the word of God Because I have called and yee refused yea set at naught all my counsell therefore ye shall call but I will not heare you t 1 Prov. 1.24 25.28 And therefore if we desire that our prayers may be heard we must carefully eschew Cruelty Miserablenesse Discord Pride Doubting Contempt of Gods word yea all sinnes whatsoever Quest. 8 Who are they that God hath promised to heare when they they pray thus Our Father Ans 1 First those who beleeve in him and place all their trust and confidence upon him John 1.12 Ans 2 Secondly those who by a spirituall regeneration are ingrafted into Christ John 15.5 Ans 3 Thirdly those who are sealed by the Spirit of promise unto the day of their salvation Rom. 8.9 Ans 4 Fourthly those who first of all ayme at and seeke for the glory of God 1 Cor. 10.31 Ans 5 Fifthly they who strive in their life and conversation to imitate God labouring to be holy pure and perfect as he is Mat. 5.44 Ans 6 Sixthly those who devote themselves wholly unto the service of God both in soule and body 1 Cor. 6.19 20. denying themselves their owne wils and desires submitting and subjecting themselves wholly to the will and pleasure of God Sect. 4 § 4. Which art in heaven Quest 1 How are these words to be understood Answ 1 First Augustine understands them of the hearts of the faithfull as though those Temples were the heaven wherein God dwels He confirmes his paradoxe by these arguments I. Because otherwise those who are higher in stature state and situation should be nearer unto God that is if God dwell in heaven literally understood then taller men and those who live upon mountaines and hils and ambitious and high spirits should be nearest unto God whereas the poore lowly and contrite in spirit are nearest and dearest unto him II. Because God professeth that hee will dwell in the humble and with them u Esa 57.15 Therefore saith the Father by heaven is meant the hearts of the humble III Because God hath said that the hearts of his children are his Temple and mansion place 1 Cor. 3.16 and 6.19 and 2 Cor. 6.16 IV. Because God is not to be included in heaven Secondly although the remembrance of this Answ 2 Father be venerable yet I dare not subscribe unto his opinion in this particular and that for these two reasons namely 1. Because if wee may not include God in heaven no more may we in the hearts of the faithfull for as he is extra calum non exclusus without heaven yet not shut out of heaven as he is intra caelum non inclusus within heaven yet not shut up in the heaven so he is also intra corda non inclusus in the hearts of the faithfull but not included within them 2. Because although God bee present in the earth as well as in the heavens as followes in the next question yet there is a more full and ample manifestation of the Majesty and glory of God in heaven then there is one earth Heaven is his seate and Throne earth is but his footstoole The truth of this reason further appeares thus First the Scripture saith he dwelleth in heaven v 1 Tim. ◠16 and he looked downe from heaven Psal 2.3 and 14 12. Secondly the manifestation of Gods power justice and anger is from thence God manifested his power upon the old world by raine from heaven he shewed his wonderfull workes upon Egypt by haile from heaven yea notified his power upon the Amorites by throwing stones from heaven upon them Josh 10 and upon Sodome by raining fire and brimstone from heaven upon them Gen. 19. Thirdly Christ praying lookes up unto heaven Marke 7. and Luke 9. Fourthly Christ telleth us that as he descended from heaven so hee will againe ascend into heaven Ephes 4.10 And therefore this word heaven is not here to bee understood of the hearts of the faithfull but of the Empyreall heaven Why doe we say Which art in heaven is not Quest 2 God every where First in generall God is every where both in Answ 1 heaven and earth Esay 66.1 Ieremiah 22.23 24. Secondly God is on earth and his eyes are Answ 2 in all the corners thereof 1 King 8.23 Thirdly but his glory is most transcendent and apparent in Heaven that being his throne Answ 3 Reade Psalme 2.4 and 5.34 and 115.3 and Esa 57.15 and 1. Tim. 6.15 Answ 4 Fourthly God is said to be in Heaven I. in regard of GOD. II. in regard of our selves First we say our Father which art is Heaven in regard of God and that for these ends I. That we may understand him to be the Creator of Heaven II. That wee may hereby confesse him to bee the governour of all the world who sees and knowes all our necessities Psalme 2.4 and 115.3 Yea hereby we shew forth his divine dominion that unto his Kingdome and office who is in Heaven doth appartaine to heare our Prayers to consider our wants to regard our necessities to relieve our distresses and to afford helpe unto us in all our straights III. That wee may shew forth his divine power that he is able to doe and give those things which we demand all things being in his power IV. That we may acknowledge his divine wisedome for being in Heaven he knowes how to free and helpe us yea what may be truely good for us V. That we may acknowledge him to bee the Author w Rom. 6.23 and giver of heavenly joy and eternall life o VI. Christ reacheth us to
curae de futuro crastino Hic Regula ne curate in crastinum vers 34. Ratio Hodiernus dies dat satis curarum vers 34. Sect. 1 § 1. Lay not up for your selves c. Quest 1 Why doth our Saviour adde this exhortation Answ 1 First because the Pharisees being rich their abundance might be a stumbling stone unto the Apostles Observ And therefore Christ doth arme them against it Teaching them that it must not offend the godly to see the ungodly rich and great in the world Psal 37. and 73. for the time will come when there will be a change the wicked being miserable and the righteous happy Answ 2 Secondly because the love of riches becomes not the Apostles of Christ For I. How can they be enemies unto the world if their heart be in the world II. How can they be faithfull unto God if they serve the world and hate God III. How can they strive and contend for heaven except their hearts and affections be there IV. How can they but seeke their owne lucre and gaine in all things if their hearts bee on the earth V. How can they disswade others from the love of the world if themselves be guiltie thereof VI. How could or would they be beleeved if they should disswade others from the treasuring up of riches if themselves were given hereunto VII How unfit was it for those times of persecution and trouble to lay up treasures And thus for these causes our Saviour gives this exhortation unto the Apostles Why doth not our Saviour ad lay not up treasure Quest 2 for your selves as the Hypocrites doe as he did fore both in prayer almes and fasting First because not onely hypocrites but all others Answ 1 in a manner were guilty of this Gualt s Secondly because those who were esteemed Answ 2 most wise in the world were given too much to the love thereof And therefore our Saviour forbids it in generall Whom doth our Saviour here speake unto Quest 3 Not onely unto his Apostles Answ but also to those who were rich and desired to be rich because he neither would have them to gather treasures nor to set their hearts upon them whom they have laid up What doth our Saviour prohibit here when Quest 4 he saith lay not up for your selves treasure Hee doth not forbid labour Answ and honest callings whereby necessary things may bee acquired without the detriment and hurt of our neighbour for this is commanded Ephes 4.28 and 2 Thes 3.11 12. but the love of temporall things as followes by and by which is conjoyned with the neglect of divine worship and a diffidency or distrust of the providence of God § 2. Lay not up treasures Sect. 2 Why doth our Saviour prohibit this Quest 1 First because he who is addicted unto earthly Answ 1 things is an Idolater not beleeving that God is the Creator of heaven and earth and their Lord before whom they must have no other Gods Secondly because hee who is addicted unto the world doth deny the providence of God Answ 2 yea God himselfe It is worthy observation how our Saviour doth confirm the providence of God even by the booke of nature as an Antidote against this love of the world and that by these Arguments Argu. 1 First we should leave the care of providing foode and raiment for us unto him who hath given both body and soule unto us verse 25. The Argument plainely is this The soule that is the life is much more excellent then meat And the body is much more excellent then cloathing Therefore hee who gave the greater and more excellent things unto us without our intreatie will much more give the lesse worthy if we pray unto him Hereunto we might adde these reasons He Who hath not spared to give his Sonne for us Rom. 8.32 will not deny us inferiour blessings Hee who hath given us bread from heaven John 6. will give us earthly foode He who hath given Christ to bee a garment unto the soule Rom. 13.11.12 will apparell the body Argu. 2 Secondly he who feedes the birds is God yea thy Father and therefore he will not deny meat unto thee The Maister of the family who gives meate to his horse and oxen and sheepe will certaineâ—y not withhold it from his children Now if men who are wicked know how to give good things unto their children how much more then our heavenly Father Luke 11. Argu. 3 Thirdly hee who cloathes the lillyes will much more have a care of cloathing us Answ 3 Thirdly because the Gentiles love and labour for these earthly things now we should be better then they Doth our Saviour forbid us to lay up temporall Quest 2 riches Answ Not absolutly but respectively but of this by and by verse 24. Quest 3 What is principally prohibited in this verse The love of riches or the setting of our hearts upon them Answ Riches are the blessings of God why therefore Quest 4 may we not love them First because it is undecent for an heire of Ans 1 heaven to be so base minded as to mind or love earthly things It is a disgrace for a man to delight in childish vanities and toyes Secondly because riches hurt us and bring Ans 2 many cares along with them of this verse 24. Thirdly because riches tempt unto many evils Ans 3 1 Tim. 6.10 For from hence come I. contentions and suites II. Iniuries and wrongs III. hard-heartednesse towards the poore IV. fraud deceit false weights and measures lying and dissembling V. supplanting of others VI. false witnesse perjury and bribes in judgement VI. theft and sacriledge VII oppression of Orphans making ship-wrack of a good conscience VIII Usury and extortion IX murder X. treasons and treacheries XI the deniall of the faith and Apostacy All these effects and more the love of riches hath produced And therefore let us not so love riches as that either I. wee unsatiably desire them when wee want them Or II. Rejoyce in the fruition of them when wee have them Or III. Mourne and greeve for their losse when wee are deprived of them § 3. On earth Sect. 3 Our Saviour here by an Antithesis doth shew that the love and affection of earthly things is unbeseeming a Christian Why may not the righteous love earthly things Quest First because they are most fit for bruit beasts Answ 1 to affect who are meerely mortall and led onely by sensuall appetite Secondly because wee must not remaine on Answ 2 earth alwaies and therefore our affections should not be here Thirdly because wee have a better country Answ 3 which is above therfore our affections should not be set upon those things which are below but we should 1. Mortifie all earthly and carnall affections Col. 3.5 2. Hunger after Christ who farre exceedes all worldly treasures and delights 3. labour for the certainty of salvation Luke 10.20 and peace of conscience Phil. 4.7 § 4. Where the moth and rust doth
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
driven from the nest to shift for themselves Plin. 10.12 sic Calvin Hence the soules of the ayre are called Alites Birds Non solum quia alatae sed quia alitae ab eo qui omnia alit Barth 12.1 ex Isid Not onely because they are winged creatures but because they are nourished by him who feedeth all things Thus our Saviour would have us learne of the birds because they are more neere unto Gods helpe and more remote from mans What must we learne of the birds Quest 3 First foules of the aire are of a more pure light Ans 1 and noble nature Barthol 12.1 they have fewer humours and are lesse earthly then beasts or fishes and are more airy and hot and therefore endure the longer Rhod. 2.18 so wee should labour to be pure and holy yea a chosen people and a royall generation unto God Secondly birds are of a more strong and swift Ans 2 motion Barth 12.1 so our affections should be quicke and ready and strong in our obedience and the fruits of a new life Ans 3 Thirdly birds are more quick and sharpe-sighted Barth ib. so should we in all spirituall wisedome and knowledge Colos 3.16 Answ 4 Fourthly foules are fatter in winter so wee should serve God most zealously and chearefully in the winter of persecution and martyredome Answ 5 Fifthly they only depend upon God for their foode so we should not expect so much as the huskes from the husbandman or our own labour but all from him who feedeth all Answ 6 Sixthly they labour diligently for their food flying from place to place seeking it here and there but they are not solicitously carefull Thus should we doe as was shewed before verse 25. quest last Seventhly they frequent the heavens and that First Securitatis causâ because there they are most safe so wee should flie unto the mountaines because true securitie is to be found only in God Secondly Delectationis causâ because they delight to bee there the larke mounts with great delight and hovers long in the aire with great joy so wee should set our affections upon those things which are above Colos 3.1 and mind heavenly things having our conversation and delight in heaven Sect. 3 § 3. Yet your heavenly Father feedeth them Quest 1 Why doth Christ adde this phrase your heavenly Father Answ That he might withdraw their mindes from all earthly ayde as if he would say your father whom you shall hereafter see in heaven provideth for them and therefore will much more for you Our Saviour teacheth us by this phrase That we never fully and perfectly possesse and injoy God untill we come unto that heavenly estate Philip. 3.20 Colos 3.1 c. 1 Iohn 3.1 c. Quest 2 How doth it appeare that wee shall not fully partake God untill we come unto heaven Answ 1 First it appeares by the place of perfect fruition which is heaven as is expressed in all these places Phil. 3.20 Colos 1.5 Heb. 11.10 13 14.16 and 2 Tim. 4.8 and 1 Pet. 1.4 In all which places is expressed that the expectation of glory honour joy and felicity is in heaven Answ 2 Secondly it appeares by the heavenly nature of God who cannot bee apprehended but after an heavenly manner Answ 3 Thirdly it appeares by that fruition which we have for the present where wee see darkely and obscurely and that fruition which is promised for the time to come when wee shall see as wee are seene Reade for the proofe hereof 1 Cor. 1.9 and Ephes 1.3 and 2.6 and Heb. 3.1 and 12.22 2 Cor. 3.18 Quest 3 If we cannot perfectly enjoy God in this life then how shall we be sure that we shall possesse him in the life to come Labour for a heavenly conversation and strive to live and leade a life on earth as though thou wert in heaven Answ and then thou shalt certainly after death fully enjoy him Wherein doth this heavenly conversation Quest 4 consist First in a heavenly preparation that we may Answ 1 be presented as chast virgins to Christ 2 Cor. 11.2 Secondly in a holy and heavenly life living Answ 2 wholy unto God and his Christ Gal. 2.20 that is walking in the waies of God and living the life of faith and framing our conversations according to the will of God revealed in his word denying ourselves and our owne wils Thirdly in heavenly meditations and contemplations Answ 3 filling our heads and hearts with divine thoughts and meditations ruminating thereon day and night Fourthly in an heavenly expectation as Answ 4 Saint Paul did who expected Christ from heaven 1 Thes 1.10 and rest with the Saints 2 Thes 1.7 § 4. Are ye not much better then they Sect. 4 Our Saviour in the foregoing words gives us an example in these he gives the application thereof Object Against Christs interrogation and scope it may be objected Fuimus non sumus we were indeede better then the other creatures once but now we are not but worse then they and next unto the wicked Angels having lost that goodnesse which was in us at first First mankind toto genere in generall is better Answ 1 yet then any kind of earthly creatures because it retaines yet its naturall Image that is the reasonable soule Secondly men excell the other creatures by Answ 2 the Decree of creation men being made by Gods owne institution the end of the creatures they being created for his sake and hee made Lord over all the creatures And although by his sinne he have lost this dominion in part yet he hath the service of them still using them for his pleasure profit and foode Thirdly men are better then the other creatures Answ 3 in possibility because God offereth unto mankinde Christ the second Adam and in him the grace of restitution and reparation unto a better state and condition then they had in the first Adam Fourthly Chrst reputes us here not as we are Answ 4 in sinne but as we should be by repentance and according to that place and office whereunto we were created and ordained Fifthly Men are better then the other creatures Answ 5 in the providence of God because hee takes more care for men then for beasts Doth God saith Saint Paul take care for oxen that is in comparison of men Our Saviour then by this interrogation doth point out unto us this observation namely Observ That Gods reputes men the best of his creatures the rest of the creatures when they were created were good but man was made exceeding good Gen. 1.31 Psal 8.6 c. Heb. 26 c. Mat. 12.12 Luke 13.15 How doth it appeare that God thus highly esteemeth man above the rest of his creatures Quest 1 First it appeares by mans creation for I. He Answ 1 made man after his owne Image enduing him not with a body onely but also with a soule II. He ordaineth the world for man 1 Cor. 3.21 III. He prepared heaven for man it is not onely reserved 1 Pet.
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
a child is given more then he hath deserved As a father thinkes a smal punishment enough to give a child for a great offence so also he thinkes not a great reward too much to give for a little obedience Secondly to a workeman wages is given if he deserve it but to a child if he doe but indeavour to doe what his father commands although he is not able to doe it And thus the Lord doth with us giving the Kingdome of Heaven to those who labour for it though by their owne labour they are never able to procure it Thirdly although the Lord is pleased to encourage Answ 3 us to labour by promising of a reward yet the true name of Heaven is an Inheritance 1. Pet. 1.4 because that is derived from the father unto the sonne by vertue of his sonship and not for any deserts Why cannot heaven be procured without labour Quest 8 and paine First because temporall things cannot be had Answ 1 without much labour and care and toile therfore much lesse spirituall much lesse eternall Impiger extremos currit Mercator ad Indos Per mare pauperiem fugiens persaxa perignes The carefull Merchant sea and land doth trace That by that meanes wealth may flow apace Secondly because Christ doth not save us Answ 2 without our assent or comming unto him as appeares thus I. God hath given unto us faculties of the soule that by them we might glorifie him Wee differ from inanimate things by nature shall we not therefore differ from them in action they are alwaies meerely passive but we should be active God who hath given the belly for the conveighing of nourishment to the whole body hath also certainely given the soule for some end and use for he made nothing in vaine II. Certainely God workes in us but not without us Faith is a grace infused by God or an action taught imprinted by him and yet it is our minde which believes our wil which chooseth God our affections which love him Hence it is said that he drawes but whom those that are willing hee doth not dragge any by force he first bends and inclines the will and affections and then we willingly follow hence Augustine saith Non salvabit te sine te God will not save us without our selves III. The Scripture doth clearely shew this Thus Esay speaketh unto Edom If yee will inquire inquire yee returne come g Esa 21.12 so againe unto all Ho every one that hungers let him come and who is a thirst come h Esa 55.1 and Matth 11 28 and Iohn 7 37. our Saviour calleth Come unto me yea this is the end of our preaching that men might repent and turne unto God i Acts 26.20 All which shew that Christ will give grace and salvation to none without their endeavour and paines Quest 9 How is it said then that God workes in us all things Phil. 2.13 Answ 1 First certainely God first workes and then after him man Answ 2 Secondly God workes all things in us but often insensibly and the worke seemes to bee ours and is in regard of the substance of the worke onely we must confesse and acknowledge that the goodnesse of the workes proceeds from the cooperation of God Answ 3 Thirdly God doth not worke in us against the mind or faculties of the soule but in them and by them Namely First by freeing our affections from the yoake of Satan and captivity of sinne Secondly by turning our affections unto the Creator that so we may approach nearer unto him and with readnesse of heart seeke him § 2. Primo Seeke first Sect. 2 All creatures besides man goe with their bodies and eyes to the grownd-ward but man was made to goe upright and whereas all other creatures have but foure muskles to turne their eyes round about man hath a fifth to pull his eye up to heaven-ward k Columb lib. 5. Cap. 9. Which teacheth us that howsoever wee seeke for other things yet first of all and above all we should seeke for the kingdome of heaven and the righteousnesse thereof Or that heaven Obser and heavenly things should be hungred after and sought for above all other things Reade Colos 3.1.2 Heb. 4.11 13.14 according to the example of those holy men mentioned Heb. 11.10.14.16.26 Pope Pius the 4. sending his Nephew Marcus Altempts to Maximilian King of Bohemia to side with him in the Councell of Trent with many promises of honours and profits no lesse then the succession of the Empire he answered that he thanked his Holinesse but his soules health was more deare to him then all the things in the world l Histor of Councel of Trent pag. 419. Alexander the great was wont to say of Calisthenes that he begged many things for others but few for himselfe And Iulius Caesar of Cicero that hee was negligent in things belonging unto himselfe but diligent and and importunate in things concerning the common-weale so wee should prise our soules most and desire many things for our for our bodies we should be negligent in temporall things in comparison of irituall Ignoti nulla cupido we have no knowledge of heaven therefore what desire can we have after it the joyes of heaven wee are not able to conceive Quest 1 of therefore how can wee in our endeavours and affections preferre them before all other things A man can have no desire of an unknowne thing Answ 1 First somethings are unknowne Totaliter wholy both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What those things are A man can have no desire at all unto these things Respectivè in part when We know that there are such things We know not what they are perfectly These things a man may hope for and desire Answ 2 Secondly although we know not all things in heaven yet we know that there is a heaven and somethings wee know concerning it For the better understanding hereof observe Those things which we expect in heaven are either Knowne and are either General namely First that there we shall possesse and enjoy every good thing Secondly hat there we shall be freed from every evill thing Thirdly that our fruition of good and freedome from evill shall bee perpetuall Particular namely First in heaven we shall enjoy good things which are either Internall as the joy wee shall have in the societie of God Christ and the Triumphant Church Externall to wit The glorification of the body The perfection of the Soule In truth purity love peace and joy Secondly in heaven wee shall bee free from all evils whether Temporall as from hunger thirst cold sicknesse weakenesse and the like Revelat. 7.17 Spirituall as from falling into sinne from all base and vile lusts from the malice and temptation of sathan from the feares and terrours of conscience and the like Unknowne 1 Cor. 2.9 Thus the joyes we expect are expressed sometimes by the name of a Kingdome
shall never got unrewarded Wincelaus or according to some Wincelaijs King of Hungary being driven out of his Kingdome and forsaken of his owne oftentimes used to say the hope I had in men hindred mee from putting my trust in God but now that all my confidence is in him I assure my selfe that hee will helpe mee by his divine goodnesse as it fell out indeede unto him being reestablished in his estate and dignities within a short time after And let all the children of God doe as Dion did who being advertized that Calippus whom hee tooke for his friend watched opportunity to slay him went unto him when hee was invited by him saying hee had rather loose his life then distrust his friend Thus did holy Iob Though the Lord kill me yet will I put my trust in him i Iohn 13.15 And exitus probat the event shewed that his confidence went not unrewarded of God § 7. Shall be added unto you Section 7 Is it not lawfull to seeke riches or temporall things at all Question Having spoken something of this before verse 24. and 25. I here briefely thus resolve this quaere First that it is lawfull for us Answer 1 to follow our callings diligently and to desire a blessing from God upon our labours and endeavours that so whatsoever wee doe may prosper Secondly it is lawfull to possesse Answer 2 riches both for our necessity and comfort if wee can but use them as though â—â—e used them not 1 Corinthians 7.30 which indeede is very hard to doe because our affections are too prone to bee seduced and captivated by the world and worldly things And therefore that wee may not too much desire or seeke the things of this life nor at all trust in them let us remember these sixe things namely I. Wee enjoy here nothing in outward things but what is common to bruit beasts II. Nothing here can give the heart content or peace and therefore this should not be our rest k Mich. 2.10 III. The things of this life cannot give grace or spirituall comfort or remission of sinnes unto us IV. Riches cannot bring us unto heaven and eternall life according to that in the eleventh of the Proverbs and the fourth verse Riches profit not in the day of wrath but righteousnesse delivereth from death V. Riches detaine a man from heaven and violently draw his affections downewards Anselme walking saw a bird which a boy had caught and that she might not flie away had tied a stone to her legge Now observing how the bird would flie up and presently bee pulled downe againe by that weight which was hung at her made the good old man fall into this meditation That as the bird was detained from flying upward by the stone tyed to her so by the weight of riches the affections and minde were hindred from spirituall and divine meditations contemplations desires and the like And therefore though they should increase yet let us not set our hearts upon them Psalme 62.10 VI. And lastly remember that God will provide for wee have here a true promise uttered by truth it selfe that if wee make it our chiefest care to seeke after grace and glory our Father which is in heaven will take care for temporall things Verse 34 VERSE 34. Therefore take no thought for the morrow for the morrow shall take thought for the things of it selfe sufficient unto the day is the evill thereof Section 1 § 1. Take no thought Question What carefulnesse doth our Saviour here prohibit Answer 1 First hee forbids us to bee carefull as the heathen were who either thought that God did not regard earthly things or else durst not beleeve his promises and therefore they tooke great care and thought for the things of this life But we must not thus take thought Answer 2 Secondly hee forbids us to expect more then necessary things for men often doe not onely desire and seeke needefull and convenient things but conceive ample and large hopes in their minds by some way and meanes or other and hence take much care and thought lest the successe and event should not answer their expectation wee must not thus take thought Answer 3 Thirdly wee are forbidden to take care for more then God gives us Many are not contented with that part and portion of temporall things which God gives them but make themselves leane and thin with care because they have no greater nor larger portions these are like those who not contented with their little stature take much care and thought how to bee taller but by all their care are not able to adde one cubite unto their stature And therefore this carefulnesse is utterly forbidden Fourthly Christ prohibits us to vexe Answer 4 our selves with taking thought for the time to come as is frequent with many who thus torture themselves what if such a thing should come to passe what if heaven should fall what should wee doe then The Phrase here used by our Saviour is worth observing hee doth not say doe not labour and take paines to day that you may have something for your selves and yours to morrow for this is commanded Ephesians the fourth and twenty eighth and 1 Timothie five eight but but take no thought for the morrow as if hee would say use all diligence and care still in your callings but trouble not your selves with curious thoughts what will become of you or how you shall bee provided for heereafter § 2. The morrow shall take thought Section 2 for the things of it selfe sufficient unto the day is the evill thereof What is the meaning of these words Question 1 Some expound them of new things Some of new provision Some of new cares First some interpret these words Answer 1 thus the morrow will bring new and unknowne things as if our Saviour would say yee cannot prevent nor procure those things which you know not of and little doe ye know what a night may bring forth and therefore take no thought Secondly the words may bee expounded Answer 2 thus the morrow will provide and procure the things which are needefull for it selfe as if our Saviour would say take no thought for the time to come for God will take care to provide for you and deliver you and comfort you in all your feares How doth it appeare that God will Question 2 helpe and ease his children in all their cares and wants First God foreseeth all things and Answer 1 therefore in regard of him nothing can be casuall Secondly God doth all things is Answer 2 there any evill in the citie which I the Lord have not done And therefore he can helpe and deliver out of any danger or evill whatsoever Thirdly God is Philanthropos a Answer 3 lover of his children and therefore never layes any burthen upon them to breake their backes or to kill them but to doe them good and therefore no evill shall lie longer or heavier upon his children then he sees may bee for
unto thee doe thou the same unto them And therefore let us acknowledge these two things to wit First that it is alike necessarie and generally commanded to doe good unto our brother as well as not to hurt him A man sinnes by the Law of God that harmes his brother yea hee sinnes no lesse who will not helpe his brother when hee may doe it Secondly hee is no Christian whatsoever hee thinkes of himselfe or seemes unto others who towards men is either false or hard or hardhearted or the like Verse 13.14 Enter yee in at the straite gate Verse 13.14 for wide is the gate and broad is the way that leadeth to destruction and many there bee which goe in thereat But strait is the gate and narrow is the way which leadeth unto life and few there be that finde it I have occasionally often said that the salvation of our soules is a matter of greatest importance both in regard of the losse i◠regard of the gaine No greater misery can come unto us then to bee deprived of Heaven no greater felicitie can we be made partakers of then to bee made partakers thereof And therefore I have propounded and resolved with my selfe to treate something more particularly and more amply of these two verses then of any either preceding or following What was the occasion of these words Quest 1 Christ had taught love and equitie towards man Answer 1 in the former verse and therefore now hee teacheth holinesse towards God And because two things principally hinder there from namely First the multitude of sinners And secondly false teachers who seduce men into wandering waies and by pathes Our Saviour therefore meets with them both First the multitude of sinners in the present Text Secondly False-teachers Verse 15. c. How are these verses divided Question 2 Answer Naturally into these two parts namely a Precepts wherein are three things to wit First there is a way that leads unto heaven Secondly this way is streight Thirdly it is to be entred into enter in at the streight gate Reason which is twofold taken either from the Broad way wherein are three things First there is a broad way and a broad gate Secondly it leads to destruction Thirdly many notwithstanding enter therein Narrow way wherein are three things First there is a striait way and a strait gate Secondly it leads to life Thirdly few there are who finde it Section 1 § 1. Enter in at the streight gate c. These words are a Metaphor whereby Christ shewes that our life is a way and that naturally we love to walke in the broad common and most easie way We have a journey to goe two wayes leading to the end one broad and smooth the other strait and craggy the one is vice the other vertue the one full of hazard the other void of perill and we leave the way of godlinesse that leades to heaven and take the way of wickednesse that conducteth to hell Were we called to a feast two dishes set before us one of sweet Sucket but full of poyson the other of sowre olives but very wholesome would a wise man refuse the Olives to eate the Sucket we are called to a feast where are two kindes of meare Christ and Sathan God and Belial salvation and damnation sinne and righteousnes set before us whereby the one seemes pleasant but is fraught with death the other soure but is the savour of life Yet wee choose the wayes of sinne which is death eternall before the reward of righteousnesse which is life everlasting as our Saviour lively expresseth in these two verses Some Heretikes have objected this place against Objection 1 the divine providence of God thus If God by his divine Providence doth rule and governe all things here below then without doubt hee would exile evill men out of the world for he can doe it and by so doing the vvorld vvould bee better and better ordered But hee hath not onely not exiled evill men out of the world but will have them exceed the good as in these verses many bad few good yea experience showes the truth thereof Besides those things by which wee are provoked to sinne and wickednesse are more in number then those things which may turne us from vice For inticements to evill are offered in all sides but allurements to good not so as our Saviour most truely hath said in these verses Narrow is the way which leadeth to heaven and few finde it but broad is the way to destruction and many enter therein Where it seemes that God made for the nonce one narrow way that fevv might walke in it to life and the other broader that more might give themselves that way so hastening unto death What kind of Providence therefore is this Answer 1 First in generall this seems indeed not to be well done but to tend to disorder and that it were not fit for a wise Prince to suffer or doe thus But why doth God that which doth seeme thus unto us Because the naturall man perceiveth not the things which are of God neither understandeth the causes of Gods counsell Now Gods judgement is one and ours another as the Lord himselfe saith by his Prophet My wayes are not as your wayes nor my thoughts as your thoughts Wherefore mans judgement is deceived while hee expounds that those things which belong to the most beautifull order of the whole and to the last end which is the glory of God doth belong to disorder This answer should suffice any godly man yea every one ought to say with the Prophet How wonderfull are thy workes oh Lord thou hast made all things in wisedome Answer 2 Secondly more particularly it is not against the most wise providence of God that there is a greater number of wicked then godly For God maketh no man evill but whatsoever he made was very good which Orpheus the heathen Poet saw and confessed when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of God all are made good and suffereth onely the evill to be Hil. Fift Booke of the Providence of God page 497. 501. Question 1 Whereunto is this word enter referred It is either referred unto the Answer Way and so is spoken to the carnall man A. Gate and so is given unto the spirituall man of this else-where This may be referred to the straight-way and so our Saviour speakes to naturall and carnall men as if he would say you are out of the way by nature which leades unto heaven you are strangers both from grace and glory And therefore labour to get into the right and straight-way Question 2 How is the naturall man a stranger from the way of grace Answer Two manner of wayes to wit First he is a stranger from this way in knowledge as appeares thus I. His affection lusts after evill and he desires not the knowledge of divine things they being foolishnesse unto him 1 Corinth 1.18 II. His reason cannot reach nor take up spirituall things
thus Mercy and anger are called the two armes of God Ergo similes ex se dignoscuntur mutuò Stapleton And therefore the knowledge of the one will helpe us to the understanding of the other Now eye hath not seene nor care heard nor ever entred it into the heart of man once to imagine the joyes that God in mercy hath prepared in heaven for the righteous man 1 Corinth 2.9 And on the contrary eye hath not seene nor eare heard nor ever entred it into the heart of man once to conceive the torments that God hath in his just anger and indignation prepared in hell for the wicked and ungodly man Ninthly this appeares from the names given unto Answer 9 both sorts the Righteous are called vessels of mercy and therefore they shall bee filled full of all joy and felicity the wicked are called vessels of anger Rom. 9.22.23 and therefore they shall bee filled to the brimme with anguish and sorrow To the righteous in heaven shall bee given good measure pressed downe shaken together and running over (f) Luke 6.38 of joy and happinesse And To the wicked shall bee given in hell great measure pressed downe shaken together and running over of paine and torments And therefore of all griefes this is the greatest Tenthly the torment of hell is the consummation Answer 10 very complement of all punishments in regard whereof all other paines and sorrowes are light and easie Lastly a mortall body is not capable of such torments Answer 11 neither could possibly endure them the insufferablenesse of such paines would cause the heart of a mortall man to die within him and his very spirits to faint and faile him And therefore of all other torments this must needes bee acknowledged to bee the most extreame and excessive Wherefore let us daily so meditate thereof that wee may learne to escape and avoid them Where is hell Quest 3 Certainly Answer the Fathers did conceive that it was in the bowels of the earth yea Christ and the holy Scriptures speake of a Descent unto hell in opposition unto heaven And therefore wee may as well doubt whether heaven be above us as doubt of hels being beneath us Whether is this fire of hell a materiall fire or not Quest 4 Certainely as the joyes of heaven Answer so the paines of hell are above our apprehension and imagination but yet without doubt there is materiall fire in hell because the body which here on earth sinned is there in hell to bee tormented and punished What are these insufferable torments which Quest 5 wretched and wicked soules shall endure in hell for ever First the Monks dispute and affirme much of Answer 1 these torments which I here omit Secondly the holy Scriptures shew forth unto us Answer 2 two sorts of punishments Namely First of sense to wit sorrowes either in Body which are signified or expressed by fire V. Soule which are signified or expressed by gnashing of teeth W. Secondly of losse to wit an excluding and extruding out of heaven never to have any place or portion or inheritance therein X. V. First there is Poena sensus the punishment of sense which is first Dolor corporis the paine and anguish of the body I cannot better expresse nor more fully illustrate this torment then thus 1. Let us meditate remember the most grievous paines and tortures sicknesses the mortal body of man is subject unto whether head-ach or tooth-ach or collicke or stone or gout or whatsoever Then 2. Let us suppose all these to bee in one man at once and that in extreame manner Then 3. Remember that the least paine and torment which thou shalt suffer in thy body in hell will be greater then the greatest yea then all these And 4. Meditate upon the eternitie of these torments and remember that thy body must not bee subjâ—ct unto them onely for ten or twenty or thirtie or forty or fiftie yeares but for ever and ever world without end Secondly the next thing which here begges our most serious consideration is Dolor animae the internall paine and anguish of the soule which farre exceeds the former torments which are inflicted upon the body Here three things are to bee ruminated upon namely 1. In the beginning there is a horrible expectation of some unsupportable misery At the day of judgement the heart will presage such terrible thiâ—gs that it will crie to the mountaines and to the hills to cover it from the dreadfull face of the irefull Judge Reade Psalme 50.2 Isa 13.9 Ioel. 2.2 Abac. 3.9.10.16 For to the wicked First the face of God is terrible the poore soule sees that it is a fearefull thing to fall into his hands (g) Hebr. 10.31 because hee is a consuming fire (h) Hebr. 12 29. Secondly hence the frighted soule will crie Oh where shall J hide mee from the face of this angry God If Balthazar 's knees smote one against another when hee saw but a hand writing against him Daniel 5.6 c. How will that poore wretch tremble that sees the angry face of God frowning upon him Yea Thirdly hence hee will wring his hands and with bitter tears crie out oh how wretched and miserable am I now become that cannot appease the Lords anger nor pacifie his wrath Thus wee see the beginning is miserable let us now therefore proceed and consider whether the feare bee greater then the danger or the evill every way answerable to the feare and fearefull expectation 2. After this dreadfull presage of mourning followes nothing else but perpetuall lamentation For then continually these things will come to their remembrance to wit First all the sinnes that ever they committed in all their lives Secondly the time of grace which they neglected and lost and trifled away and the ofers of mercy which they contemned and despised Thirdly the eternitie of the misery which they have acquired for every moment the miserable soule will call this to minde Thus am I tormented and thus shall I bee tormented for ever and ever And hence comes those double clamours ve vae woe is me woe is me that ever I was borne If ever thou hast I speake here to the wicked been drowned or drenched in desperate teares wishing for nothing so much as the medicine of death to ridde thee out of thy horrid feares yea in thy desperation hast gone about to shorten thy dayes either by poyson or knife or halter or the like thinke but how great the horrour of thy conscience then was and yet how little it is in comparison of that horrour of soule and conscience which thou shalt feele in hell For First the eye of the understanding is more quicke fighted there then it is here and can more fully conceive of and apprehend the misery which is measured out and allotted unto it to suffer then now it is able And Secondly the sight thereof causeth all hope of mercy to fade and fall to the ground And therefore
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
Rom. 1.16 and 1 Cor. 1.18.21 Answer 6 Sixtly we should be carefull to heare and obey the word of God because so wee shall approve our selves unto our God to be wise men and not fooles as followes in the next words Sect. 2 § 2. I will liken him to a wise man Quest 1 What is true wisedome Answer True wisedome is to keepe and observe the word and Commandement of God He that heares my words and doth them I will liken him saith Christ to a wise man So the Lord saith by his servant Moses unto his people if you will be obedient unto my Lawes ye shall be the wisest Nation under heaven Deuter. 4.6 and Proverb 2.1 unto the 9. verse and 4.1 yea that obedient hearing is true wisedome is verified by Psalme 32. which is intituled Maschil or Davids learning and is indeed a notable Psalme of learning containing the summe of all Religion which is by David reduced to these two heads his Repentance and his new obedience And hence it is said that the feare of the Lord is the beginning of wisedome Psalme 111.10 and Proverb 1.7 Why is obedient hearing true wisedome Quest 2 First because it makes us wise Psalme 119. Answer 1 Part 13. yea wise unto salvation Colossians 3.16 Secondly because it is the All-wise God that Answer 2 gives this wisedome If any lacke wisedome let him aske it of God who giveth to all Jam. 1.5 Colos 3.16 Prov. 2.6 Thirdly because the whole nature of wisedome Answer 3 is included herein For the proofe hereof observe that in wisedome there are these two things required namely 1. For a man to be carefull of himselfe And. 2. For a man to preferre the best most excellent and most profitable things Now hee that heares and obeyes the word of God hath true care of himselfe and his estate and condition and doth give the preheminence to the best things For what will it profit a man to win the whole world and lose his owne soule How may this wisedome be obtained Quest 3 First Be a foole that thou maist be made wise Answer 1 1 Corinth 3.18.19 Acknowledge that hitherto thou hast beene foolish preferring vaine and idle things before divine There are two signes of foolishnesse to wit 1. To preferre childish things as babies bables ratles and the like before that which farre excels them as gold jewels or possessions of land 2. To deride and scoffe at those things which are both good in themselves and good in regard of us Now there are also two sorts of mockers namely First open and impudent which with a blacke and diabolicall mouth scoffe at holy things Secondly secret who say nothing but inwardly Answer 2 and in their sleeve laugh at and deride the folly of the Saints who take so much care to mortifie themselves and are so strict in the service of God because they thinke a man may come to heaven without all this stirre and they are more nice then wise that make such a hard and difficult matter of it Secondly remember that true wisedome comes from above Jam. 3.17 and is opposite to the wisedome of the flesh Rom. 8.6 c. and Jam. 3.15.17 And therfore is to be learnt in the word by prayer The word is a Caskenet wherein this rich treasure of wisedome is locked and the Lord hath the key thereof for hee onely maketh men truely and aright to understand the word Wherefore wee should bee frequent in the hearing and reading thereof praying fervently unto God for that eye salve whereby wee may bee able to understand it Answer 3 Thirdly having obtained spirituall wisedome place it in thy heart and affections that is delight in it and prize it above all earthly things Psal 122.1 Sect. 3 § 3. And the raine descended and the floods came and the winds blew and beate upon that house Quest 1 What is meant by this storme here described Answer In generall it signifies a future triall as if our Saviour would say there shall be a time when all mens workes shall bee tried and proved whether they bee good or not Reade Luke 16.25 Acts 17.31 and 1. Corinth 3.13 and 2 Cor. 5.10 Rom. 2.6.16 Apoc. 20.12 Quest 2 Why must mâ—ns workes bee prooved and tried Answer Because as there are some wicked whose evill workes are manifest Psalm 73.18 So there are some hypocrites whose workes seeme outwardly good And therefore it is necessary that they should bee brought to the touchstone and fiery tryall to see whether they bee true gold or guilded copper Quest 3 How may wee proove our selves and our owne estates and workes that thereby wee may know what wee shall bee found to bee when GOD proves us Answer 1 First examine thy begetting and birth whether art thou truely regenerated or not is there a change wrought in thee hast thou felt the panges of the new birth and beene truely sorrowfull for thy sins a living body hath warmth and heat in it a dead carkasse is cold as lead and therfore examine whether there be any warmth and fire of zeale in thee or not For by these three things a true and totall change a serious hearty sorrow and true heate of zeale a man may know whether hee be regenerated or not Answer 2 Secondly examine thy foundation whether art thou built upon the rocke CHRIST JESVS or not that is hast thou a sure and certaine faith in CHRIST yea hast thou CHRIST within in thy soule Answer 3 Thirdly examine thy comfort whether hast thou a house and home and habitation built upon this sure foundation or not A house where thou dwellest and workest and restest thy selfe a house wherein thou rejoycest and desirest to end thy dayes Dost thou live with Christ and walke with Christ and delight thy selfe in Christ yea so rejoyce in the fruition and possession of him that thou resolvest Neither life nor death shall separate thee from thy beloved Lord Certainly then thou maist be assured that when the Lord comes to proove the world hee will approove of thee Quest 4 What is here particularly meant by water and flood where is said the water descended and the floods came Answer 1 First sometimes they signifie comfort and delight thus David saith he hadeth me beside the still waters Psal 23.2 that is waters of quietnesse peace joy but water doth not signifie thus in this place Secondly sometimes water and floods sig ifie affliction and persâ—cution and danger and sicknesse Answer 2 and temptations and allurements unto fiâ—â—e as appeares evidently by these places Psalm 18.16 and 32.6 and 46.3 and 69.14.15 and 88.17 and 124.4.144.7 Lament 3.54 Ezech. 26.19 Revel 12.15 And thus water and floods are taken iâ— this place whereby our Saviour would teach us That afflictions persecutions Observat and trials must bee expected by the godly that they mâ—y labour the better to arme themselves against them Reade Psalm 66.12 c. and 34.19 Acts 14 22. and 2 Timoth. 3.12 Revel 12.13 and 1. Pet.
these properties in the Leprosie the person infected must bee carefull to use diligently all meanes for the redresse and cure thereof Deuter. 24.8 c. And so must wee in sinne Quest 7 How is Leprosie to bee cured how is sinne to bee healed Answer For answer to this question I referre the reader to what hath beene said before Chapt. 7. Verse 5. Cast out the mote adding onely a word or two out of this verse This Leper desiring to bee cured repaires unto Christ and so is healed and thus must wee doe flye unto Christ the sole Physitian of the soule and then wee shall bee safe None are cured by Christ but those who come unto him wherefore hee calleth and exhorteth men to come Matth. 11.28 John 7.37 And therefore wee should prepare our selves by prayer meditation and hearing and then with the Leper come unto the Lord. Quest 8 How must wee come unto Christ Answer 1 First with a true sense of our Leprosie and sinne none comes unto Christ as unto a Physitian but those who are sicke and Leprous and diseased for the sound need not the Physitian but the sicke Matth. 9.12 Wee are selfe-lovers and therefore wee aske daily Cui bono and enquire what benefit it will bee unto us And where wee feele no want wee have no wâ—â— neither labour for the thing awanting unto us Wherefore wee must bee sensible of our misery and of the want of Christ or else wee shall never with this Leper run unto him Answer 2 Secondly wee must come unto Christ with humble and hearty repentance of our sins Answer 3 Thirdly wee must come with hearty prayer begging and craving mercy at his hands and that hee would bee graciously pleased to pardon our sinnes and heale our sores and purge our soules Answer 4 Fourthly wee must come unto Christ in faith For when wee are sensible of our sinnes and of the want of our Saviour when wee are sorrowfull for our sinnes and the lacke of our Saviour when wee desire to leave and forsake our sinnes and to embrace our Saviour when we implore fervently the throne of Majestie to free us from misery and to make us partakers of mercy then with boldnesse of confidence wee may come unto Christ being certainly assured that he will heale us as he did this Leper Sect. 2 § 2. And he worshipped him saying Lord. Question 1 Why doth this Leper onely of all the multitude worship Christ Answer Because the rest came to see Christ or at best to heare him but hee came to pray unto him They who would see or heare him might obtaine their purpose the most conveniently standing upon their feete but those who would pray unto Christ must prostrate themselves upon their knees as this Leper Observat 1 did Teaching us that humiliation yea and that of body becomes those who pray unto God Question 2 Why doth humiliation and humility become those who pray Answer 1 First it becomes them in respect of God The heavens stars and Angells are impure in comparison of the Lord And therfore with how great reverence should wee approach unto so glorious a Majestie Reade 1 Samuel 6.22 and Psalme 2.11 and Isa 66.2 Answer 2 Secondly humility becomes those who pray in respect of themselves GOD unto whom wee pray is cloathed with Majestie and glory as with a garment but what are wee that pray wee are 1. Most vile creatures in our selves and in comparison of our God being wormes and no men (a) Iob 25.6 and Psal 22.6 2. Wee come unto God to buy temporall and spirituall provision for our bodies and soules or rather to begge it for wee have neither money nor money worth (b) Isa 55.1 And therefore being such vile and contemptible creatures in regard of God and so poore and indigent in our selves wee cannot come with too great humility and reverence before the Lord. 3. Wee come unto God or into his presence as Malefactors yea as traitors (c) Daniel 9.7 c. And therefore if wee desire to finde favour wee must come humbly If a rebell coming before the King should show small or no submission and reverence unto the King all beholders would say he deserved no mercy or pardon from the King And therefore if wee either consider God or our selves wee must needs acknowledge that humility and humiliation becomes us when we pray Thirdly God looks upon those who pray marking Answer 3 and observing both the heart and body in prayer and accepting of those who come with humble bodies and humbled soules Isa 57.15 and Psalme 138.6 And therefore humiliation and humility becomes us in prayer if wee desire to bee accepted of God Fourthly Humility helpes us in prayer For it is Answer 4 a meanes 1. To curbe and restraine and keepe backe evill affections and wandring cogitations when we pray Yea 2. It is a meanes to helpe and rectify our good affections to wit both humiliation and fervor Doth every reverend gesture in prayer please God Question 3 or approve us unto him First a man may hypocritically show forth some Answer 1 signes of humility and humiliation in his prayers an hypocrite in his prayer may lowlily prostrate himselfe before GOD but neither please God therewith nor approve himselfe unto God thereby because he doth it for the praise of men Secondly some in their prayers seeme outwardly Answer 2 humble but it is merely formall their prayers being without heate or life And therefore God accepts neither of them nor their prayers Thirdly some conjoyne these together that Answer 3 is are humble in their bodies sincere in their soules and fervent in their supplications and these are acceptable unto God and approved by him What gesture did the Saints in holy writ use Question 4 in their prayers First sometimes they prayed with their garments Answer 1 torne as David did 2 Sam. 12. and Hezekiah Isa 37.1 c. Secondly sometimes they prayed being arayed Answer 2 in sack-cloath fitting in ashes and earth upon their heads Ionah 3.8.9 Thirdly sometimes they prayed with their hands Answer 3 stretched forth or lifted up 1 King 8.22 and Exod. 17.11 and 1 Tim. 2.8 Answer 4 Fourthly sometimes they prayed with fasting weeping and prostration lying flat upon the ground Thus did David 2. Samuel 12.16 and Elias 1 King 18.42 and Christ Matthew 26.39 Luke 17.16 Quest 5 Why doth this poore Leper invocate Christ with so great vehemencie as is here expressed Answer Because hee is sensible of the need hee hath of the helpe of Christ From whence wee may observe Observat 2 That the sense of our want and povertie is the best way and meanes unto humiliation And therefore let us acknowledge our barrennesse and poverty of grace that wee may bee humbled and also made more fervent in our prayers Certainly wee shall never burne with an ardent desire after Christ nor truely long for him so long as all goes well with us and wee have affluence and peace and joy
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
souls who remains and abides with them to direct instruct strengthen counsell comfort and enlighten them all the dayes of their life Quest 7 Have the Saints no Banquet on earth are they only invited to feast it in heaven Answ The Saints on earth are frequently invited to a heavenly Banquet to wit the Lords Supper and therefore they should prepare themselve as unto a Banquet when they come thither In this feast observe these things namely First that the Table is the Table of God and therefore called the Lords Table Secondly at that Table Christ serves who gives food and dainties to all his welcom guests Thirdly the food he gives and which wee there eate is his body Fourthly the guests are the Patriarkes Prophets and Apostles for they all ate the same spirituall meat and all dranke the same spirituall drinke 1 Cor. 10.1.2 c. and Heb. 12.22 Fifthly the fruit of this feast is most weighty For it is either I. A seale unto life and salvation Or II. A testimony against us unto condemnation 1 Cor. 11.31 And therfore we had need be carefull so to prepare our selves unto this Holy Table that we may receive the pledges of love and seales of life from Christ and not arguments of our condemnation Quest 8 How must wee come unto this heavenly Banquet Answ 1 First in generall come with reverence in regard of the presence of God and Christ there Answ 2 Secondly come with conscience of thy sins and that after serious examination of thy selfe wayes and actions by the word of God Answ 3 Thirdly come with a purpose of heart to leave thy sinnes yea all sins and that for ever And that thou maist be the better enabled hereunto I. Labour to hate all sins with a perfect hatred in regard both of sin it selfe and the punishment therof looking upon it with horrour hatred fear and disdaine II. Pray fervently and heartily unto thy God that he would enable thee to leave and forsake al sinnes and preserve thee from the love of any so long as thou livest Answ 4 Fourthly come with assurance of pardon without faith nothing we do is either pleasing unto God or profitable unto our selves and therfore if wee come reverently unto the Lords Table with a sight and sorrow for our sins and a sincere purpose of heart hereafter to leave and loath them wee may build and rely upon the gracious promises of Christ who hath assured such of mercy and pardon Matt. 11.28 Answ 5 Fifthly come with thanksgiving for that is necessary at a true feast If we should rise from a feast or banquet where wee had abundantly satisfied our appetites and forget or neglect to give thankes unto God wee should be more like beasts then men more like Pagans then Christians How much more needfull and requisite then is it that we should powre forth our soules in thankfulnesse unto God for that unparalelled Sect. 4 mercy in giving Christ unto death for us § 4. With Abraham Isaac and Iacob Whether were the Patriarkes in heaven or in Quest 1 Limbo before Christ came They were not in Limbo Patrum Answ 1 The Papists to prove the contrary hereunto that they were object many things of which briefly The Prophet David prophesying of Christ Object 1 saith that hee shall lead captivity captive that is shall bring the Fathers out of their prison wherin they were detained and lead them unto heaven Psalme 68.18 First this cannot be understood of the Saints Answ 1 or Patriarkes because they were not lead into captivity Secondly the place is plainly meant of Christs Answ 2 Triumph over Sathan It is said plainly of Christ that He brought forth Object 2 the prisoners out of the Pit or Lake Zach. 9.11 Now out of hell there is no redemption and therefore the Fathers were in Limbo untill Christ came This place is urged by the most of the Papists Answ for the proof of Purgatory and cannot be meant of this Limbus which they fain for the Fathers for in Limbo Patrum was nothing but quiet and peace but in this prison mentioned by the Prophet Zachary is sorrow and paine as the Papists confesse and therefore this place as unfitly alleaged for the confirmation of the present controversie according to the opinion of their best Writers I passe by Saint Peter saith Object that Christ preached to the Spirits that were in prison 1 Pet. 3.19 c. Therfore untill Christs comming the Fathers were in Prison Having elsewhere amply to consider of this place I here leave it with this answer Answ that certainly the Apostle speakes of Christs triumph over the damned and of Noahs preaching unto those who were now in hell But the same Apostle saith that the Gospel Object 4 was preached to those who were dead 1 Pet. 4.6 And therefore the Fathers were in Limbo for who else can be meant but they The Apostle there means those who were dead in their sins Answ as is plainly perceived by the place How doth it appear that Limbus patrum is but Quest 2 a Fable By these few and plain Arguments viz. First because the Spirit Answ and soule of a good man when it departs from the body goes unto God who gave it Eccles 12.7 And this was affirmed by Solomon before Christ came Secondly because Christ would have the soules of his children to be where he is Iohn 17. Now he was in heaven not in Limbo yea he is the God of Abraham as hee saith himself elsewhere and the Text calleth the place where Abraham was the kingdome of heaven a title never given to their fained Prison or Cell And therfore the Fathers were not in Limbo Thirdly because the Scriptures speak only of two places heaven and hell Mat. 25. of two sorts of vessels of anger and mercy Rom. 9. For both Abrahams bosome and Paradise signifie Heaven as Augustine most truly affirmes Fourthly because wee and the Fathers are saved both one way and by one and the same faith hence Christ saith Abraham saw me Iohn 7. And the Apostle saith that wee and they were made partakers of the same Sacrament 1 Cor. 10.1 And therfore why should they be debarred so long out of heaven more then we Fifthly because the death of Christ was powerfull and effectuall before he was crucified hee was a Lambe slaine from the beginning of the world Revel hee is one and the same to day and to morrow and for ever Heb. 13. And all things are present with God he being immovable And therefore they were saved by faith in Christ to come as well as wee by faith in Christ already come Quest 3 Why doth our Saviour here only name Abraham Isaac and Iacob Answ 1 First because the Scriptures are wont to preferre these before others as it is often said the God of Araham the God of Isaac and the God of Iacob Answ 2 Secondly because thus Christ would avoid the occasion of novelties by only naming those who they all knew and
thus doth Stephen Act. 7. from verse 2. begin at Abraham and so proceed unto the râ—st that they might not say he preached novelties and strange things unto them Answ 3 Thirdly because these were before the Law of Ceremonies was given therfore our Saviour names these that he might establish the doctrine of faith and hence it is that Paul also insists so much upon the example of Abraham Rom. 4. Whence we may learn Observ That the way unto salvation is by the faith of Abraham and not the sacrifices and ceremonies of Moses Reade for the proof hereof the Epistle to the Galathians and to the Hebrews and the three first Chapters unto the Romans and besides remember that there were never two wayes unto salvation true it is that the means were divers for the Lord instructed his servants sometimes by Apparitions sometimes by Visions and sometimes by his word Heb. 1.1 But there is but one way only of faith unto salvation Reade Iohn 8. how Abraham desired to see Christ and Heb. 11. how all the faithfull were saved by faith in Christ and how Moses refers them unto the Prophet Deut. 18. which is Christ Act. 3. 7. and Philip. 3.9 c. Sect 5 § 5. In the Kingdome of heaven Quest 1 Whether doth our Saviour here speak of the kingdome of Grace or of Glory First certainly it may bee extended unto the Answ 1 kingdom of Glory because sitting signifies rest Secondly but it is to begin in the kingdom of Answ 2 Grace because it is said here Venient They shall come From whence we may learn Observ That the Church of Christ is the Kingdom of Heaven VERS 12. Vers 12 But the children of the Kingdom shall be cast â—ut into utter darknesse there shall be weeping and gnashing of teeth § 1. The Children of the Kingdom Sect. 1 What is meant here by the word Kingdom Quest 1 The Church Militant Answ Why is the Church Militant called a Kingdome Quest 2 First because it is the onely way unto the Answ 1 Kingdom as was said before Secondly because it is the peculiar Kingdom Answ 2 of Christ For as he is God so he rules over all the world and is called the King of Kings and the Lord of Lords 1 Tim. 6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man so hee raigns over his body the Church thus he is said to raign over the house of Iacob Luk. 1.33 And we are said to be translated into this his kingdom Colos 1.13 which at the last day hee will deliver over to his Father 1 Corinthians 15.24.27 We may from hence learn Observ that those who are within the Church should live as the subjects of Christ and as subjected unto Christ Rom. 1.5 Deut. 18 19. Why must we be subject to the laws ordinances Quest 3 and behests of Christ as subjects are to their Soveraigns First because of that relation which we have Answ 1 unto him hee is our Lord and Husband Ephesians 5. Our Father Esa 9.6 Our Head Ephesians 4. Our God as is expressed in the Creed And therfore there is great reason that we should be subject unto him Secondly because he hath deserved this subjection Answ 2 He hath redeemed us from death by death and from that spirituall servitude that wee were subject unto under Sathan by submitting himselfe unto the form of a servant Luk. 1.75 Titus 2.14 Philip 2.7 c. When Kings ransome any it is for their service and so doth Christ who redeemed us that we might henceforth serve him in righteousnesse and true holinesse Rom. 6.18.22 all our dayes Thirdly we must be subject unto Christ because Answ 3 he will avenge himselfe upon and destroy those who are disobedient unto him Reade Rom. 2.8 Ephes â— 6 and 2 Thessal 1.8 Why are these who shall bee cast out called Quest 4 Children First because they were born of Abraham according Answ 1 to the flesh Answ 2 Secondly because they were in the bosome of the Church by the Sacrament of Circumcision And yet notwithstanding this they are to be cast out Teaching us Observ That those who are most dear unto God in outward prerogatives and priviledges may perish Ierem. 22.5.24 44.26 Iohn 8.33.41 and 9.40 Act. 6.14 Quest 5 Why doth or will God reject those whom hee hath chosen to be a people unto him as hee did here the Jews Answ 1 First because he is a God of such pure eyes that he cannot endure to behold sin in any Habak 1.13 Ieremiah prayes for the people but God answers him they have sinned grievously and therfore he will not hear his prayer neither must he pray any more for them a Ier. 14.10 c. So also the Lord answers Ezechiel Their sin is very grievous and therfore my eye shall not pitie them b Ezech. 9.9 c. Answ 2 Secondly all the promises of God are conditionall as are also his threatnings and therfore no wonder if hee turn blessings promised into curses when the conditions are not fulfilled upon which hee offers mercy Reade Ierem. 5.25 Esay 59.1 and 38.1 Rom. 11.22 Ezech. 18.26 and 1 Sam. 2.30 Many there are among us who have divers Egyptian Râ—eds to lean upon which at length will deceive them As for example First some say our Fathers were enlightned and delivered from the darknesse of popish blindnesse and made Partakers of the truth And therfore wee may hope that God will still continue to be gracious unto us and continue the means of grace and salvation among us But woe be unto us if we have no other stafte to trust unto but only this for God did thus unto Iudah and yet at last tooke away the Hedge and laid waste the Vineyard Esay 5 27. Secondly others say our Fathers forsooke Popery and embraced the truth and wee have done so also still cleaving unto the same Religion abhorring the Whore of Babylon with all her trash And therfore we may hope for mercy But alas this is but a broken Reed for wee may professe the truth Ore tenus and draw neer unto God with our lips having our hearts far from him and neer unto sin and then hee will not regard us Mat. 15 9. Thirdly some say oh but we have entred into a Covenant with God to serve him with all our hearts and with all our soules 2 Chron. 15.12 But this is worth nothing except wee perform our promises and pay our vowes continuing and abiding in the service of God unto the end for this only hath a promise of blessednesse and mercy Sect. 2 § 2. Shall be cast out Object 1 It may here be objected Christ hath promised that He will not quench the smoking flax and St. Iames 2.13 saith that mercy rejoyceth against judgement yea election which is the foundation of God is firm and sure Rom. 11.29 and 2 Tim. 2.19 How then doth our Saviour here say That the Children shall hee cast out First in generall the foundation of God Answ 1 stands
hunger after him as his Lord and Master whom he desires to serve Thus wee should labour to confesse and contemplate the deformity of our natures and lives and labour to goe out of our selves acknowledging our selves to be wicked and miserable And then hope that Christ in his due time will mercifully raise us up unto joy and comfort Secondly wee may observe hence what manner of persons those were whom our Saviour Observ 2 made choise of to be his Apostles they were not Pharisees nor High-priests nor great Schollers but simple ignorant and unlearned men yea fisheâ—s and such as were of no esteem in the world 1 Cor. 4.9 c None of all the Apostles were learned except only Paul neither was hee made choise of that hee might boast of his learning but that Christ might bee glorified by the conversion of one who was so learned zealous and obstinate in a false way Quest 3 Why doth Christ make choise of such as these to be his Apostles Answ 1 First certainly this was done for our comfort lest otherwise we should have despaired ever to have beene made partakers of their society and fellowship yea hence the Holy Ghost hath recorded the Saints sins that we might see and hope that God hath mercy in store for us whatsoever our sins bee if wee will but repent If Christ had chosen only wise great and learned men then poore simple and ignorant ones might have feared that he would never have accepted them but when Christ graciously accepts such to be his Apostles then such as they were may hope that hee will accept of them to be his servants Answ 2 Secondly this was done for the greater glory of Christ For certainly the Church of Christ which was built upon the Apostles could never have stood so long upon such weake props aâ—â— foundations except the edification and fabrick had been divine yea supported and upheld by a divine power For I. Men choose those who are strong able and every way fit for the worke they have to doe for them Because they stand in need of their strength and ability But II. Christ chooseth those who are weak and then gives strength unto them making them able Ministers g 2 Cor. 3.6 that so all the glory and honour of the worke may be given unto him unto whom al belongs VERS 10. And it came to passe as Iesus sate at meat in the house behold many Publicans and sinners Vers 10 came and sate down with him and his Disciples Came and sate downe with him Although undoubtedly many came unto Christ who were not truly converted unto Christ yet we see be reâ—eives all that come without any strict examination of them Teaching us That Christ receives Observ and entertaines all that come unto him Esay 55.1 Iohn 7.37 For the better understanding hereof observe three things namely First there is a double Church to wit externall and visible internall spiritual Now Multi in non de many are of the former which are not of the latter As here was a traitor Devil amongst the Twelve so many were received in outward society by Christ who inwardly were rejected Secondly there is a double reward for those who are in the Church of Christ namely a reward of hypocrites which is given to formall Professors and a reward of children which is given to those who are sincere Thirdly these hypocrites which are not of the spirituall Church neither shall be made partakers of the reward of children are yet notwithstanding suffered and permitted to be in the visible Church because they are profitable unto the faithfull and members of the invisible although the stalke of the corne be hollow yet it is strong and supports the corne and although the chaffe be light yet it keeps the corn warme and nourisheth and preserveth it So there are many in the Church no better then chaffe and straw and yet are profitable and helpfull and beneficiall unto the children of God Who are here to be reproved Quest They who are too rigid and austere that is First the Anabaptists and Brownists Answ who separate t emselves from our Communion and Church for some blemishes as they say which are amongst us and in our Church Secondly the Novations who deny repentance unto those who sin after Baptisme Thirdly those who exclaime against other mens sins and reproach the sinners Indeed Ministers are enjoyned to instruct and that with meeknesse those who oppose themselves h 2 Tim. 2.25 And people have this charge given unto them by the same Apostle To beare one anothers burdens and to restore in the spirit of meeknesse those who are overtaken in a fault considerihg that the best may be so tempted as that they may be overcome i Gal. 6.1.2 Fourthly they are faulty here who exclude from the Sacrament of the Lords Supper all sinners wheras onely notorious sinners that is either those who are hardned in sin or those who often apostatize and relapse into sin are to be kept back and debarred Fifthly they also are too blame who deny all communication conversation association or fellowship with wicked men whereas it is not unlawfull to associate the wicked with this desire and endeavour that we may reclaime them from their wickednesse and be as Physicians unto them Object 1 Here it will be objected Saint Paul hath forbidden us to keep company with wicked mâ—n 1 Cor. 5.11 Answ Hee forbids brethren to accompany sinners but he forbids not Physicians Object 2 But it may be objected againe a Physician doth teach those who are sick but he doth not eate with those who are sick And this is the very thing which Saint Paul in the place objected prohibits If a man be wicked eat not with him Answ 1 First Saint Paul in that place speaks not of all sinners but of those only who are excommunicated Answ 2 Secondly Saint Paul in that place doth not forbid them to keep company with Heathens but only with Professors who were wicked If any man which is called a brother be a Fornicator or covetous or an Idolater c. keepe him not company eat not with him Answ 3 Thirdly it is certainly prohibited to associate with those who are notorious sinners and who remaine hardned in sin Now all sinners are not such as these I conclude therefore this Question let all these five sorts of persons whom we have here taxed remember that Christ received all that came unto him he are with Publicans and Harlots hee dismissed the woman taken in adultery he reproved the cruell zeale of his Apostles when they would have called for fire from heaven telling them they knew not what spirit they were of and therfore let them not be so rigid and severe against all sinners as they are condemning all and despising all for some faults or failings Vers 11 VERS 11. And when the Pharisees saw it they said unto his Disciples why eateth your Master with Publicans and sinners Why
prevalent And therefore they are more like fiends then Fathers that shew unto their children examples of drunkennesse uncleannesse swearing prophanenesse lying covetousnesse and the like Answ 5 Fifthly Parents should nourish cherish and encourage those who are good but bridle the rebellious and stubborn children with the rod of correction and gentle chastisement Now al these may be understood both of Parents and Masters and Magistrates because they all belong unto them all Sect. 2 § 2. And he tooke her by the hand Observ The means wherby our Saviour raiseth this Damosell are his word and hand Marke 5.41 Luke 8.54 to teach us therby the manner of the conversion of a sinner or that the strength of our conversion doth consist in the voice hand of Christ wherby only those who are spiritually dead are restored to life How doth it appear that wee are converted Quest 1 and quickned only by his word and hand It appears thus First because his word is strong Answ and powerfull as thus appears I. It created the world and all that therein is Gen. 1. and Iohn 1.1.2 II. The word shall raise us up at the last Iohn 5.25 III. The word overcomes Sathan Mat. 4. and makes the Souldiers fall to the ground IV. The word converts us Iohn 5.25 Rom. 1.16 Iames 1.18 Secondly because the hand of God signifies his power and providence What method doth Christ use in the conversion Quest 2 of a sinner First wee are dead by nature Ephes 2.1 and Answ 1 can do nothing that is good Rom. 7.14.18 and 2 Cor. 3.5 Secondly Christ speaks unto us in his word Answ 2 that is by his word speaks unto our hearts or with his words gives his Spirit whereby our hearts burne within us Luke 24. and our consciences are awakened Act 2.37 Thirdly then he takes us by the hand and Answ 3 drawes us unto him by the coards of love Cantic 1.3 bending and enclining our wils to consent unto his Fourthly then we rise from sin to grace and Answ 4 with this Damosell from death to life § 3. And the Maid arose Sect. 3 It is controverted between us and the Church of Rome whether the prayers of the living or any other works of theirs doe profit the dead And they hold that the soules who are tormented in Purgatory doe find great ease by the prayers of the living and therfore wee ought to pray for them Bellarm. lib. 2. de Purg. Cap. 15.18 Now they undertake to prove this because wee deny it from this verse thus Christ while he lived profited the dead Object for he raised to life the Rulers daughter in this verse and the Widowes sonne Luke 7. and Lazarus which were dead Therefore even so the members of Christ ought one to helpe another the living the dead Bellarm. ibid. First they must prove these to have been in Answ 1 Purgatory or they prove nothing to the purpose Secondly if they were able which indeed is Answ 2 impossible for them to prove this yet it were but a fresh mans Argument Christ raised Lazarus and some others from death unto life Therfore we ought to pray for the dead Or thus Christ by his divine power did recall the soule againe unto the body either from heaven or Purgatory Therefore the prayers of the living will helpe the soules of the dead which are in Purgatory torments and afford them some case These are strong Arguments and follow faire and farre off Answ 3 Thirdly Christs miraculous actions were not done for our imitation And therfore it followeth not that upon the miraculous works of Christ wee should build the ordinary duties of Christians yea Saint Augustine telleth us that Christ is not to bee imitated in such workes as these Non hoc tibi dicit non eris Discipulus meus nisi ambulaveris supra mare aut nisi suscitaveris quatriduanum mortuum c. He saith not unto thee thou shalt not be my Disciple unlesse thou canst walke upon the sea and raise one unto life who hath been dead foure dayes But learne of me for I am humble and meek Answ 4 Fourthly if prayer for the dead be unto us as the raising of the dead was unto Christ then as all the dead who are in Purgatory should bee prayed for so Christ should have raised againe all that went then to Purgatory or else by the Iesuits conclusion he failed in charity as we doe now if we pray not for the dead as he bears us in hand Answ 5 Fifthly though the Saints departed and the faithfull living are members of the same body and so are bound in love one to the other yet it followeth not that one should pray for the other They with us and we with them do wish and long to see the redemption of the sons of God accomplished But charity bindeth us not to pray one for another because we know not one the particular needs of another Answ 6 Sixthly to pray for any deceased is against the rule of charity for love beleeveth all things and hopeth all things 1 Cor. 13.7 And wee ought to hope the best of the dead to wit that they are at rest but in praying for them wee presuppose they are in misery and so need our prayers And therfore in so doing we hope not the best of them as charitie willeth Vers 26 VERS 26. And the fame hereof went abroad into all that land Quest Why did Christ prohibite this miracle to be divulged as is plain he did Marke 5.43 Luke 8.56 Answ 1 First he did it lest he should seeme desirous of vaine glory Muscul s Or Answ 2 Secondly he did it lest it should either provoke the Pharisees or excite the people to conferre some vaine worldly honours upon him as elsewhere they did when they would have made him a King Musc s Answ 3 Thirdly this prohibition was but temporary Gualt Calvin s that is they were for a time enjoyned to conceale it and afterwards to publish it Or Answ 4 Fourthly this prohibition was given only to the Parents lest they should be proud of their daughter who was raised unto life Gualt s Or Fifthly our Saviour did rather forbid them to Answ 5 divulge the manner of her raising then the thing it selfe Calvin s Or Sixthly some thought tesie Calv. that our Saviour Answ 6 forbad them that thereby they might be the more carefull in the publishing of it because Nitimur in vetitum But this I would have none to beleeve Seventhly Christ prohibits the publication Answ 7 hereof that the power of God might the more appear in the spreading it abroad VERS 27. And when Iesus departed thence Vers 27 two blind men followed him crying and saying Thou sonne of David have mercy upon us § 1. And when Iesus departed thence Sect. 1 Whether is this the same History which is mentioned by this same Evangelist Chap. 20.30 Quest The time when this was done Answ doth shew that they are two severall Histories Now
apparent that he is first in regard of dignity and power Answ 1 First Peter is named first therefore he is the chiefe follows not for Priscilla is not better than her Husband because she is first named in the Text and Aquila after her Acts 18.26 S. Paul himselfe saying that the man is the womans head 1 Cor. 11.3 Answ 2 Secondly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First as Theophylact interpreteth hath reference to his brother Andrew who was called before and Peter after for these two Brothers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two first that were called Answ 3 Thirdly if the rest of the Apostles be not named according to dignity as the Papists grant then why should we thinke that Peter onely is Let them give a reason of it without begging the question Answ 4 Fourthly it is evident that the Scripture doth not perpetually observe the same order in such rehearsals as Revel 21.19 the twelve Apostles are compared to twelve precious stones whereof the Jasper is the first but Exod. 28.20 where the twelve precious stones are named which should be set in Aarons Brest-plate the Jasper stone is the last Now if the Jasper for the dignity thereof do signifie Peter in the Apocalypse how then is it placed last in Exodus And therfore we may here say with Origen who thus writeth of the order of the twelve Patriarchs Sciendum est quod in singulis locis c. Hom. 17. in Gen. It is to be marked that every where where the Scripture maketh mention of the Patriarchs there is great diversity in the order for there is one order observed in their nativity Gen. 29. another in their going downe into Egypt Gen. 46. another when they are blessed of Iacob Gen. 49. another when they are numbred to doe any thing in the wildernesse Num. 1. another when the Land of Canaan was divided After the same manner when the twelve Apostles are named they are not alway set downe in the same order as followes by and by Answ 5 Fiftly to that of Stapletons alleaged also by Bellarmine lib. 1. de Pontif. cap. 18. that Peter every where is named first though the rest be not set down alwayes in one order I answer so is Reuben the first named of all the Patriarchs in those five severall places noted by Origen in the former answer he is the first borne first entreth into Egypt first blessed first numbred first divided yet Reuben for all this was not the chiefe among the Patriarchs neither by this reason is Peter the greatest among the Apostles Sixtly Peter is not alwayes named first for Answ 6 Iames is named before him Galath 2.9 And when Iames Cephas and Iohn perceived c. Two shifts Bellarmine hath for this the first is grosse the second is good I. He denies the Text saying It should be read Cephas Iames and Iohn but this is grosse to cut a knot which he should but cannot untie Or II. He saith Iames is read first because he was Bishop of Ierusalem this reason is good because hereby he directly overthrows himselfe for if Iames be mentioned first because he was Bishop of Ierusalem then at Ierusalem Peter was not before Iames but next unto him and consequently not Prince of the Apostles Thus also his Brother Andrew is named before him Ioh. 1.44 and he not named first before the rest but onely with the rest Mat. 20.24 When the ten whereof Peter was one heard this they disdained Seventhly Peter is named first because he was Answ 7 the most ancient in yeeres or one of the first that was called And so S. Hierome saith asking the question why Peter was preferred before Iohn Aetati delatum est quia senior erat His age was preferred because he was the elder h Lib. 1. Advers Iovin Eightly the Catalogue of the twelve Apostles Answ 8 is thrice recited namely by the three first Evangelists that we might fully know by whom Christ planted the first Church through the whole world but in the order of reciting the Apostles lurks no mystery if we may credit Theophylact who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indifferenter sic recenseri nulla dignitatis vel potestatis ratione habita The holy Ghost names the Apostles indifferently not having therein any respect either unto their dignity or power Vides non ex dignitate nominatos quia Iacobus ante Iohannem i Chrys s We see the order of dignity is not observed in the reckoning up of the Apostles because Iames is named before Iohn Ne quis ob hoc quod Prius nominatur primum faciat Petrum k P asm s Let none thinke Peter to be the chiefe of the Apostles for this reason because he is named first of all Ninthly I conclude and confesse that there Answ 9 is a Primacie among the Apostles Sed ordinis potestatis confessonis non honoris l Ambro. s But it is of order not of power of confession not of honour and thus we grant Peter to be Chiefe of the Apostles Sixtly and lastly Maldonate upon this verse Object 6 objects yet further Peter is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First absolutely and none are called the second or third therefore First doth not denote a Primacie or Precedencie but onely an Order For if any had beene called second he might then have rather seemed to have been inferiour unto Peter who is called first as the second in the kingdome or the next unto the King is inferiour unto him Answ 2 Secondly but neither is this perpetuall or universally true things or persons being often called first and second in regard of time not of honour or order as we reade of a first man and a second 1 Corinth 15.47 And yet the first is not the chiefest or most honourable or of most power and dignity for the first man is of the earth earthy but the second man is the Lord from heaven And therefore the Jesuite may as well prove hence Adam to be more worthy then Christ as Peter to be more worthy than the rest of the Apostles m Pareus s Verse 5 VERS 5. These twelve Iesus sent forth and commanded them saying Goe not into the way of the Gentiles and into any City of the Samaritans enter ye not Sect. 1 § 1. Goe not into the way of the Gentiles Quest 1 What is meant here by the way of the Gentiles Way is taken Answ First sometimes for this whole life as Math. 5.25 and 7.13 Iohn 14.4 Secondly sometimes by the way of the Gentiles is meant wicked manners and vaine customes Reade Psalm 1.1.6 and 10.5 and 14.3 c. Ioh. 24.23 and 34.11.21 Esa 59.7 c. Ierem. 10.2.3 Thirdly sometimes by the way of the Gentiles is meant the wayes or pathes by which men went unto the Gentiles As Ierem. 2.18 Esa 7.3 and 9.1 and 11.16 And thus it is taken in this place Quest 2 Why are the Apostles forbidden to preach unto the Gentiles
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
dove-like innocent For when once Religion and the knowledge of God enter into the soule then all our Peacocke-plumes fall and wee begin to humble our selves before the Lord as Holy Iob did 42.6 yea the more our knowledge of God is the more base and vile are we in our own eyes Fifthly examine whether we labour and endeavour Signe 5 that we may be transformed into the same Image with Christ 2 Corinth 3.18 And that two manner of wayes to wit I. In the practise of holinesse doe wee labour to keepe his commandements 1 Iohn 2.3 doe we labour to eschew whatsoever is evill and to doe whatsoever is good 1 Iohn 3.6 and 1 Peter 2.9 and 2 Peter 1.3 yea doe wee labour to increase in all heavenly hnowledge Colos 1.10 II. In spirituall worship do we labour to worship and serve the Lord in spirit Iohn 4.24 yea within to be filled with the fulnesse of God Ephes 3.19 yea are we through a zeale to Gods glory moved to serve and obey him Then certainly we may be assured that Christ by his word and Spirit hath begun in part to reveale unto us the Mysteries of the Kingdome of Heaven VERS 13 14. Verse 13.14 Therefore speake I to them in Parables because they seeing see not and hearinâ—â—hey heare not neither doe they understand And in theâ— is fulfilled the Prophesie of Esaias which saith By hearing ye shall heare but not understand and seeing yee shall see and not perceive Three things are ordinarily objected from these verses which I will but briefly touch namely Object 1 First by these words God seemes to be made the Author of sinne Argum. Hee is not the Author of sinne but of just punishment which he inflicts upon the obstinate sometimes in a hidden and secret but alwayes in a just judgement for the judgements of the Lord are sometimes secret but alwayes most just Object 2 Secondly Reprobates seeme here to be excused because they are so blinded from above that they cannot see Answ Reprobates are not by this excused because the Lord blinds none but onely those who doe not see that is those who cannot and will not see God by a just judgement doth further close their eyes that they shall never bee able to see For God blinds their eyes onely I. By a deniall of light unto them And II. By a forsaking and leaving of them in their blindnesse And III. By giving them over to the power of Sathan and their owne desires Object 3 Thirdly these verses are repugnant to those Scriptures which tell us that God would have all men to repent and all to be saved Answ Those places and the like shew what God universally doth approve and allow of not what he will doe unto all or worke in all These verses specially shew what God will doe to those who are contumacious and obstinate Now extraordinary judgements are not repugnant to the ordinary meanes of salvation Pareus s fol. 733. Verse 19 VERS 19. When any one heareth the word of the Kingdome and understandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is he which received seed by the high way side Quest That which is called here The wicked one is called verse 4. The fowles of the aire when it may be demanded why the Devils are called the fowles of the ayre Answ 1 First for the subtilty of their nature As the aire is a subtle thing so are spirits Answ 2 Secondly for their habitation in the ayre Answ 3 Thirdly for their inordinate desire to ascend upward which ariseth from their height of pride Charthus s pag. 117. a. Vers 20.21 VERS 20 21. But hee that received the seed into stony places the same is hee that heareth the word and anon with joy receiveth it yet hath he not root in himselfe but dureth for a while For when tribulation or persecution ariseth because of the word by and by hee is offended Our Saviour here intimates five properties in the stony ground namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a hearer of the Word of God Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a receiver of the Word which is heard Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he receiveth it forthwith as soon as he hath heard it Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth and receiveth it with joy Fifthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet for all this he is but a server of the time applying his Religion and Conscience to the present condition of things VERS 24.25 Verse 24 25. Another Parable put hee forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field But while men slept his enemy came and sowed tares among the wheâ—t and went his way § 1. Which sowed good Seed Sect. 1 What is meant by this Seed Quest 1 The word of God Answ as is cleare from verse 19. and Mark 4.14 and Luke 8.11 Against this answer it will be objected Object That the good seed is the faithfull as is expressely said by our Saviour verse 38. The good seed are the Children of the Kingdome By Seed Answ verse 38. is meant not the seed ' sown as in this verse but the Corn or stalk which springs up So that in this verse by Seed is meant the root and in the 38 verse the fruit for the Children of the Kingdome are begotten by the Seed of the word In this Section we have two things to consider of namely I. That the word of God is a Seed II. That the word is a good Seed First the word of God is a Seed and so called Observ 1 because it is small at the beginning but encreaseth to be great By which name our Saviour would teach us to use the word as a Seed or wee must so heare the word that we may fructifie and grow up thereby Luke 13.19.21 and 1 Peter 2.2 And the reason hereof is because God gives his Talents and word and Spirit and all for this end that wee may profit thereby 2 Corinth 12.7 How many things are observable in Seed Seed hath these two properties viz. First to encrease and fructifie one grain Quest 2 of wheat doth not onely produce one grain but sometimes Thirty sometimes Sixty sometimes an Hundred for one So by one Sermon oftentimes many are converted yea by one Sermon some thousands have been converted Acts 2.41 and 4.4 Or by this encrease may and is properly meant the divers measure of obedience and degrees of grace in divers hearers of the word of God Secondly to be altered in forme Answ for from a bare Seed it comes to have a new body wherein there is I. Life this is illumination and knowledge II. A root from whence the fruit springs this is conscience or love towards God III. An care filled full with good Corne this is the life and conversation which is replenished with the good workes of righteousnesse and holinesse now as
or envie Fifthly blind hearers who understand no more then Davids Idols Who had eyes but saw not eares but heard not c. Psalm 115.6 and 1 Corinthians 2.14 Sixthly proud hearâ—rs who are puft up with their owne wisedome Iohn 7.4.7 like the Pharisees who thought they knew so much that Christ could teach them no more then they knew Seventhly sinfull hearers who are so hindered and intangled by their sinnes that they cannot heare any thing which crosseth or opposeth their sinnes Eighthly sluggish hearers who heare but neither I. Remember what they heare as Matth. 13.52 and 1 Cor. 15.2 Nor II. Practise what they heare but are inconstant in the duties of Religion Iames 1.5.7 Quest 4 How must wee heare aright and profitably Answ 1 First before wee heare wee must prepare our selves as was shewed in the former Section Quest 3. Answ 2 Secondly in our hearing many things are required of us viz. I. Wee must begin to heare betimes in our youth Eccles 12.1 That is let us learne to love the preaching of the Word in our young yeers II. Wee must heare it attentively when we doe heare it Constantine being desired to sit downe when hee stood to heare a Sermon answered Nesas verlum Dei negligemèr andire It was no small wickednesse to heare the word of God negligently Euseb in vità Constant III. Wee must heare the Word humbly that is with feare and trembling Esay 66.2.5 IV. Wee must heare the Word with a desire to learne thereby as was shevved in the former Section Quest 3. V. Wee must heare seriously that is so as that vvee may gaine by our hearing The house of God is like to a shop full of precious drugs or rich merchandise or like a costly sumptuous and well furnished Banquet And therefore wee should never come thither and goe away againe empty but still gaine some spirituall grace and profit Non convenimus ut unus loquatur alius plausibus excipiat sic digrediamur sed ut nos utilia-vos lucremini Chrysost s Genes hom 1. We doe not meet together in the house of God to talke or conferre or to applaud what is spoken and so goe away but Ministers must labour to preach profitable things and people must labour to heare profitably VI. Wee must heare prudently and wisely not imprinting all things without difference in the memory which are delivered but by separating the lesse profitable things from the more profitable and retaining these the more surely Vt apes mel è floribus sic doctrinas tibi aptas Chrysost As Bees gather honey out of flowers so must wee apply and lay hold principally upon those doctrines and truths which are most fit for us that so wee may bee bettered thereby that is wee must chiefly attend unto and learne those things vvhich doe most avvaken the conscience and shake off security and comfort the heart and refresh the spirits and direct the life And VII These things vve must deeply imprint in our memories Mat. 13.52 that they may stand us instead in the time of need As for example sometimes vve heare instructions hovv to behave our selves in the times of temptation tribulation sicknesse losses crosses and the like Sometimes wee heare consolations for all these severall estates and conditions Now although wee be when wee heare these neither tempted nor tried nor afflicted nor weakned with sicknesse nor in any imminent danger of death yet we should carefully lay them up in our hearts and memories that wee may make use of them when wee are in such case for all these doe attend those who belong unto God at one time or other VIII Wee must heare for this end that wee may obey for to obey what wee heare from the Lord is to follow the Lord. Thirdly after our hearing of the word of God these things are required of us namely I. In the Church and there three duties are enjoyned viz. First prayer and this is not to be neglected for as before Sermon wee must pray both for the Minister and our selves that the Lord would assist both him in speaking and us in hearing and so direct him by his Spirit that he may speake home to our soules and consciences So after Sermon wee must pray for our selves and all the faithfull of the Congregation that the Lord would give a blessing to that which wee have heard that what we have heard we may remember and what wee remember we may understand and what wee understand to be good wee may practise and be enabled to continue in the practise thereof unto the end And as wee must thus pray unto God for our selves so wee must also praise him for enabling his servant the Minister to deliver his message unto us Thirdly the blessing is not to bee neglected as many doe who goe out of the Church before the blessing be given II. When wee are gone from the Church we must ruminate and meditate of what wee have heard It is not good as soone as ever wee goe from the Word to busie or imploy our selves about something or other but to recollect what wee have heard and to conferre with our families about it that so it may take the deeper root in our hearts Blessed are they that thus heare that is who First reverence honour and esteeme the Word And Secondly convene quickly and come betimes to the Lords house upon the Lords day And Thirdly labour to heare unto profit and edification And Fourthly pray for a blessing from God upon that which they have heard And Fifthly doe not neglect but stay for the blessing of the Minister And Sixthly meditate and ruminate after they are gone of that which they have heard Object The Papists to prove that justifying faith may bee separated from love urge this place where wee have a Parable of good and bad fish in one and the same not Now because they who are in the Church are faithfull it will follow that if they prove wicked then that faith from whence they are called faithfull may bee conjoyned with sinne from whence they are called sinfull and consequently may be separated from love Answ It is one thing for a man to be in the Church by an outward profession of faith and from thence only to be called faithfull it is another thing for a man to be a true member of Christ and from thence to bee called just or a justified man for that faith which is common both to the good and bad doth state a difference betweene Christians and no Christians but not betweene those who are justified not justified And therefore that faith is absurdly and ridiculously called justifying faith which while it remaines such hath neither the act nor power of justifying Bâ— Davenant Determin quest 38. pag. 172. VERS 52. Then said hee unto them Therefore every Scribe which is instructed unto the Kingdome of heaven is like unto a man which is an housholder Verse 52 that bringeth forth out of his treasure things new
toilsome and painfull than the Fathers is and that in these three regards to wit First Portando it is painfull to the Mother to breed her childe and to bear it so many moneths in her womb Secondly Pariendo the pain is most extreme when she brings it forth into the world Thirdly Educando her care pains and trouble is great in the nourishing nursing and bringing of it up And thus the Mothers part is painfull and heavie even from the very conception of the childe And therefore in these regards she is more to be loved and honoured than the Father is Whether are parents or children more to be Quest 2 beloved that is whether ought a man to love his Father better than his childe or his childe better than his Father First Ex parte objecti the Father is to be beloved Answ 1 more than the childe for that which hath the greater shew of good is more to be beloved because it most resembles God the chiefest good now children love their parents sub ratione principii because they took their beginning and being from them which hath the shew of a more eminent good and like unto God And therefore in this regard Parents are more to be loved i Thom. 2.2 qu. 26. art 9. Secondly there is another degree of Answ 2 Love that is Ex parte ipsius diligentis in regard of the party loving and thus that is most to be loved which is most neer and in this respect children are more to be beloved than parents as appears by a fourfold reason given by Thom. 2.2 qu. 26. Art 9. and Egidius Romanus lib. 2. de regimine principum part 2. cap. 4. And both of them have these reasons from Aristotle lib. 8. Ethic. I. Because parents love their children as being parts of themselves but parents are no parts of their children that is a childe is a part of the father because he issued out of his loyns but the father hath no part from the childe and therfore a man hath a neer relation to his childe than to his father And therfore that love wherewith a father loves his childe resembles that love wherewith a man loves himself II. Because parents are more certain of their children than of their parents a childe cannot know its parents but by hear-say and some certain signs of affection education and the like but parents by and by have knowledge of their children And therefore by how much the more certain parents are of their children by so much the more strongly do they love them III. Because a mans childe is neerer unto him than his father is now love imports a certain union it being nothing else but a certain uniting and conjoyning power of the person loving with the party beloved And therfore a mans children being more neer and closer knit and united unto him than his parents are are more beloved of and by him IV. Because men love their children longer than their parents for a father begins to love his childe by and by by as soon as he is born but children love their parents after a certain time now by how much the longer love is by so much the stronger it is Anton. part 4. tit 6. cap. 4. § 7 Aureum opus pag. 61. a.b. Quest 3 How are parents to be honoured Answ 1 First by obeying out of hand what they enjoyn Answ 2 Secondly by speaking reverently unto them Answ 3 Thirdly by rising or standing up when they come by or into the room Answ 4 Fourthly by accompanying them when they travell Answ 5 Fifthly by bowing and inclining our selves unto them when we come before them or uncovering our heads Answ 6 Sixthly by a willing performance of any service unto them though it seem base and homely Answ 7 Seventhly by honouring promoting and preferring them if it lye in our power Answ 8 Eightly by giving them the upper hand whether we walk or sit Vmbertus in expositione regulae ex Anton. part 4. tit 5. cap. 10. § 11. Answ 9 Ninthly by supplying their wants and relieving their necessities if it be in our power Quest 4 Why must we be thus carefull to love honour reverence relieve and obey our parents Answ 1 First because the very light of nature doth teach it and the brute creatures have a care of their Sires and progenitors in their age When the yong Cranes perceive that the old ones moult and are featherlesse they take care to feed them and to keep them warm untill either they recover their feathers or lose their lives Now it is a shame for men in naturall affection to come behinde birds or beasts Answ 2 Secondly children must love honour releeve and obey their parents because they have both the precept and president of Christ for it For here in this verse he commands children to honour their parents and in his life he did so himself for he was obedient to his parents he took care of his Mother after the death of Ioseph her husband and recommended her to Iohns care when he himself was corporally to depart from her And therefore who dare disobey such a Precept who will not follow such a President Answ 3 Thirdly children must honour their parents because it is profitable for them For I. Such shall have a long life Exod. 20. Honour thy parents that thy life may be prolonged II. Such shall have loving obedient and tender children Yea III. They shall by blessed both with temporall spirituall and eternall blessings if together with their earthly parents they love honour and obey their father which is in heaven § 2. Whosoever shall say to his father or his mother Sect. 2 Corban It is a gift by whatsoever thou mightest be profited by me c. What is the sense and meaning of these words Quest 1 For the understanding of this verse Answ it is to be observed that although Gods Law enjoyned honour and relief towards parents yet if they had bound themselves by this oath Corban that they would not help nor relieve their parents the Pharisees then taught that the children were discharged from that duty of providing relieving and taking care for them Hence their Talmud saith k Talmud Hierosol tract de votis c. 10. Every one ought to honour his father and mother except he have vowed the contrary And it is evident that the Jews did often by solemn vows and oathes binde themselves that they would never do good to such or such a man Philo Iud. de special leg p. 595 Now this helpeth the exposition of this difficult place By the gift that is offered by me thou maist have profit which words being considered according to the form of the oath Corban will be thus rendred By Corban if thou receive any profit by me to which words must be annexed the execration implied which was usuall in the Jewish oathes as Genesis 14.22 Then let God do thus and much more to me And so the sense will be thus
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
Church doore and that either I. By ordination admitting Pastors into it Or II. By jurisdiction commanding injoyning or correcting the inferiours in it or expelling the disobedient from it having power over them all in all cases in their Courts by Excommunication Absolution Dispensation and Injunction as also in their Consciences to remit and retaine sinnes Answ Wee may answer to this as once the Philosopher did to Genesis Multa asserit sed pauca probat they affirme many things but confirme nothing perswading themselves that wee must or ought to take their assertions for undeniable truths without proofe wherein they much deceive themselves For untill they prove what they have said wee will deny both the Antecedent that Christ gave such unlimited and unbounded power unto Peter and also the Consequent that therefore he hath given such power unto the Pope Carerius and Bozius say That the Pope hath Object 2 all absolute and direct power and dominion temporall ever all Kings and Kingdomes of the world And the modest Answerer undertakes to prove what they say from this place Saint Peter saith hee when he received of Christ the keyes of the Kingdome of heaven he also received the temporall and civill sword and a right of erecting and destroying Kingdomes as farre forth as hee might thinke it behovefull for the good of soules and to this end ought the Pope to use the civill sword both against Kings and others This objection is answered by our Reverend Bishop Morton whom they got not about to answer thus Answ By the Keyes of the Kingdome of heaven according to the determination of their owne Victoria is signified a spirituall authority different from the civill jurisdiction as is proved by the use which is remitting and retaining of sinnes which no way can belong to civill authority Victoria Relect. 1. Sect. 2. Tertiò probatur Neither can any one Doctor of but reasonable antiquity bee produced who by these understand a civill power Bishop Morton against the modest answ part 3. Cap. 6. Object 1. pag. 15. The Papists are so confident of the Popes infallibility Object 3 of judgement that they make his authority incontrollable not permitting him to be subject unto the authority of a Councell and divers Jesuits object for the proofe hereof the words of Origen upon this place Christ saith Vnto thee will I give the Keyes of the Kingdome of heaven and upon these words Origen hom 6. in Mat. saith Vnto the other Apostles were given the Keyes but of one heaven but unto Peter of many To this Maldonate answers that the distinction of heaven and heavens is but a nice subtilty Maldon Iesuit Comment in Matth. 16.19 Colossians 379. From this place further the Popish Writers Object 4 would prove Saint Peter to be the Prince of the Apostles and the Monarch of the Church and consequently that the same honour power and priviledges belong unto the Pope They argue thus Christ saith unto Peter Vnto thee will I give the Keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall be bound in heaven c. Therefore Peter had especiall jurisdiction given him more then any of the rest Bellarm. lib. 1. de Rom. pontif Cap. 12. The question here betwixt us and them is Whether Peter bee the universall Monarch of the whole Church in the place and stead of Christ ordained and appointed by Christ himselfe and the Pope his successour This they affirme and wee deny and Bellarmine telleth us Horum verborum planus obvius est sensus c. That the sense and meaning of these words Thou art Peter c. And unto thee will I give the Keyes of the Kingdome of Heaven c. is plaine and easie for under two Metaphors wee may understand the Primacie and government of the whole Church to bee promised by Christ unto Peter Now to prove this the Papists generally from hence frame this Argument Whosoever received from Christ the Keyes of the Kingdome of heaven is the universall Bishop and sole Monarch of the Church But Saint Peter onely received these Keyes as is manifest from this verse Therefore hee is the universall Bishop and sole Monarch of the Church And consequently the Popes of Rome his successors Answ 1 First if the sense of these words be so obvious and plainely expressed under a double Metaphor then that same sense should be explicated in some other places without Metaphors But this Bellarmine will not affirme nor is able to produce any literall place which will warrant his interpretation and exposition of this And therefore the sense of this cannot be so plaine and obvious as hee would perswade us it is Answ 2 Secondly if the sense and meaning of these words be so plaine and easie that he which runs may reade it then certainely the Apostles of Christ would have understood then But they did not understand any such Precedencie of order or Primacie or Monarchicall power given by Christ to Peter as is evident because after this once and againe they strove which should be the first greatest and chiefe amongst them Answ 3 Thirdly the Popish Writers themselves will not deny but that many of the Fathers understood these words otherwise then Bellarmine doth and therefore the sense and meaning of these words is not so plaine Answ 4 Fourthly if the sense and meaning of these words be so facile as the Iesuit faines then without doubt the Schoole-men would not have erred in the exposition of them But all the ancient Schoole-men with their Master did understand otherwise these words then Bellarmine doth for they generally teach that this power which our Saviour here speakes of is Sacerdotall given first by Christ to his Apostles and then by them given unto other Ministers Lombard lib. 4. dist 18. Alex. Ales. part 4. q. 20. Answ 5 Fifthly by the Keyes here cannot be understood that large jurisdiction Monarchicall which the Papists dreame of as not onely the authority and chaire of doctrine Iudgement Knowledge Discretion betweene true and false doctrine all which wee grant together with Peter to have beene given to all the Apostles besides But they say hereby is signified the height of government the power of making Lawes of calling Councels and confirming them of ordaining Bishops and Pastors and finally to dispense the goods of the Church spirituall and temporall Now all this is added without ground neither had either Peter or any of the Apostles this ample authority no nor the Bishop of Rome for divers hundred yeares after Christ yea we absolutely deny that in these words a Monarchicall power is contained and wee prove it from the definition of the Keyes which are nothing else but the power of binding and loosing as is here expressed by Christ and this power doth consist in remitting and retaining of sinnes Vide August Tract 50. in Iohn Theophylact. Anselm s Matth. 16. Sixthly wee deny that this promise of the Answ 6 Keyes belongs onely to Peter
Objection I referre my Reader to Chamier de Indulgentijs lib. 24. Cap. 15. Arg. 1. fol. 1098. Answ 2 Secondly the Keyes of the Church to binde or loose open or shut were no more committed to Peter then unto the rest of the Apostles as St. Hierome well noteth Cuncti claves regni caelorum accipiunt ex aequo super eos Ecclesiae fortitudo solidatur All the Apostles receive the keyes of the Kingdome and the strength of the Church equally is founded upon them al. Hier. lib. 1. advers Iovinian Answ 3 Thirdly this power of loosing if we speak of the internall Court of the soul is exercised by the Ministers in the Preaching of the Gospel not in the dispersing and distributing of pardons Vers 20 VERS 20. Then charged he his Disciples that they should tell no man that he was Iesus the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not simply signifie Iussit he commanded or prohibuit he forbad them but graviter interdixit he strictly charged or seriously prohibited them to tell that hee was Iesus the Christ Quest. 1 Why did our Saviour forbid them to make him known why did he charge them not to tell who he was would the Messia◠not bee known now when he is come yea did he not often discover himself to be the Christ unto the Jews Iohn 5. and 9. and 10. yea had he not commanded his Disciples to declare preach him unto all people and that publikely Mar. 10.27 Why then doth he now forbid them to preach the Gospel for to teach that he is Iesus the Christ which is here forbidden is no other then to preach the Gospel which is elsewhere commanded Answ 1 First our Saviour now forbids them to preach the Gospel because his death and suffering approaching and their mindes being troubled about it they were not fit to preach so Heavenly a Mystery Now whom to God sends about some notable employment or Embassage he fits also and armes with notable strength power and courage of the Spirit and he sends none whom he doth not thus fit Wherefore the Spirit not being as yet given unto them they were not fit and able enough for so great a work Cameron s pag 43 calce Answ 2 Secondly Christ being to leave his Disciples shortly would not expose them to so much hatred and malice as the preaching of the Gospel brought along with it but he would have them stay untill they were corroborated by the Spirit who was given unto them after his Ascension Luk 22.35 Cameron s Answ 3 Thirdly Christ being shortly to be crucified would not send his Disciples from him because it was requisite that they should be eye-witnesses of his apprehending arraigning condemning crucifying and resurrection that they might preach the truth of the Gospell the more confidently Fourthly this prohibition and charge which Answ 4 is here given is not to be understood absolutely but with limitation that is not as yet for after his Resurrection they are commanded to preach him to all nations And this is plain from a Parallel place in the next Chapter Chap. 17.9 where he forbids them to divulge his Transfiguration but withall addes this limitation Vntill the Sonne of man be risen from the dead Why would not Christ have his Disciples to Quest. 2 publish and declare him to be the Messiah till after his resurrection First as was said before in regard of them Answ 1 because he knew that they were not as yet sufficiently instructed in the faith nor sufficiently enriched with spirituall gifts and graces for the discharging of so great a work Secondly in regard of the Jewes because he Answ 2 knew that if his Apostles should tell that their Master was the Messiah yet they would not beleeve it but deride them for it For they would not beleeve it when he was risen again Thirdly Pareus in hunc locum fol. 764 thinks Answ 3 Christ gave this charge to his Apostles in regard of himself lest his death should by some means have been hindered and this Answer is warranted from that place If they had known the Lord of glory they would not have crucified him 1 Cor. 2.8 VERS 22. Then Peter took him Verse 22 and began to rebuke him saying Be it farre from thee Lord this shall not be unto thee Much was alleaged for Peters Primacie and Supremacie from verse 18 19. now from this verse we may gather a Reason for the contrary What reason was there why Christ should give the supremacie to Peter above or over the rest Argum Christ was no respecter of persons and if he had been then he should have been preferred whom he loved most If deserts be weighed Peter seems to deserve the least of al the Twelve for the Scripture reckons up his faults to be more in number and heavier in weight then any of the rest To passe by divers common infirmities there are foure grout faults which Peter fell into much amplified by the Fathers First he dehorted our Saviour from his passion in this verse Master favour thy self and was therefore called Sathan an adversary to the death of Christ and so to the Redemption of man Secondly in promising rashly not to deny Christ yea unto death whereas Christ had foretold him of his fall before Thirdly he denied his Master and that thrice yea with an Oath at the Instance of a Maiden and in a very short while before the Cocke crew twi◠Fourthly the last assault noted in Peter was that for the which he is reproved of Paul Galath 2.14 If the Reader would see this Argument prosecuted and enlarged let him reade Doctor Willeis symps fol. 157. 158. Vers 24. VERS 24. Then said Iesus unto his Disciples If any man will come after me let him deny himselfe and take up his Crosse and follow me Sect. 1 § 1. Whosoever would be my Disciple Observ Quicunque whosoever is as much as Si quis If any will be my Disciple to teach us That there is but one way for al men to come unto Christ or whosoever would come unto Christ must come by one the sameway for one man must not come by one way and another by another Marke 8.34 Acts 10.35 and 13.26 Quest Why must all come unto Christ by one and the same way Answ 1 First because hee is no respecter of persons Act. 10.34 Colos 3.11 Galath 3.28 Ephes 6.8 Answ 2 Secondly because we are all members of one and the same body 1 Cor. 12.13 Answ 3 Thirdly because God hath given but one Law and rule for all to walke by and there is but one way unto heaven Sect. 2 § 2. Let him deny himselfe Observ 1 Our Saviour would hence teach us That those who would be his must deny themselves Quest 1 Why must wee deny our selves and our own wils Answ 1 First because our wils naturally are corrupted and hinder us from obedience Galath 5.17 Phil. 2.13 Answ 2 Secondly because our wils draw us aside unto sinne Iames
Lambe without spot 1 Pet. 2. so wee must take heed that we suffer not as Malefactors but for well doing after the example of Christ Thirdly as Christ did not curse nor reproach Answ 3 those who persecuted him although they prosecuted him with hatred without cause 1 Peter 2 so although wee be punished as evill doers for righteousnesse sake yet we must not revile nor curse our Persecutors nor avenge our selves of them Fourthly as Christ prayed for his persecutors Answ 4 Father lay not this sinne unto their charge So must wee doe Mat. 5. Fifthly as Christ laid downe his life for us so Answ 5 should wee doe one for another 1 Iohn 3. VERS 26. What is a man profited Vers 26. if hee shall gaine the whole world and loose his owne soule Or what shall a man give in exchange for his soule Our Saviour doth not here put a Lambe betwixt two Wolves nor a Medium betwixt two extreames nor a man betwixt two evils but the soule betwixt two Orbes earth and heaven this world and the world to come And in his judgement fearfull is the judgement and miserable the condition of that poore soule who so labours for the earth that it looseth heaven For what will it profit a man to gaine the whole world and loose his soule As if hee would say heaven is the object and center of the soule heaven is that which the soule should seeke before all earthly things for nothing can make the soule happy if it be deprived of heaven nothing can be given unto the soule in exchange of heaven no place of pleasure can the soule find to rest her selfe upon if she bee shut out of heaven And therefore nothing should be more desired or endeavoured for in regard of our selves then a portion and inheritance in the Kingdome of heaven Or wee may learne hence That the chiefest endeavour of a Christian should be to make sure for his soule a mansion Observ and receptacle in heaven Wee should give no sleepe unto our eyes nor slumber unto our eye-lids untill wee were certainely assured that whensoever our soules should be separated from oor bodies they should bee clothed with our house which is in heaven For nothing can profit a man nor afford him pleasure if his soule be not made partaker of this habitation Reade Matth 6.33 Luke 10.20 and 2 Corinth 5.2 Heb. 11.10.16 Heb. 13 14. Why must our chiefest desire and endeavour Quest. 1 be rather to procure heaven for our soules then earth for our bodies First because as the soule is better then the body Answ 1 so heaven is better then earth And therefore great reason there is that wee should bee more carefull for that and of that which is best Secondly because not earth but heaven is the Answ 2 last scope of a Christian God hath created us unto heaven and heaven for us And therefore our chiefest endeavour should be for heaven Thirdly because onely heaven is solidely Answ 3 good and very good for us yea and a constan good thing whereas other things are eithe evill or deceitfull or inconstant And therefore it is reason that wee should labour most for heaven Answ 4 Fourthly because if the soule after her separation from the body be not made partaker of heaven she shall be cast into hell where there is nothing but weeping and wayling and gnashing of teeth where the worme never dies nor the fire goes out but torments the soule night and day world without end And therefore seeing the soule yea both soule and body is made eternally miserable except it enjoy heaven great cause there is that our principall care should be for that Quest. 2 What good things are there in heaven that wee must thus desire and labour for it Answ 1 First there is an absence of all evils whatsoever Esay 25.8 Revelat. 21.4 Answ 2 Secondly there is joy yea an ample joy and a joy which no man can take away Matth. 15.21 Iohn 16.22 24. Answ 3 Thirdly there we shall be Kings for heaven is called a Kingdome and that in a threefold regard namely I. For the glory thereof which is threefold to wit First of the body Dan. 12.3 Matth. 13.43 and 17.2 1 Cor. 15.42 And Secondly of the mind because there our knowledge shall be perfect 1 Corinth 13. And Thirdly of the state for glory and honour and peace shall all they have who gaine admission into the Kingdome of heaven Rom. 2.10 II. Heaven is called a Kingdome Propter co-regnum in regard of that co-heireship and joynt Kingdome which wee shall have with Christ our Head Revel 21.2 III. Heaven is called a Kingdome Propter dominium mentis in regard of the freedome the soule and mind shall there have who shall be perfectly delivered from all base and vile lusts yea all her enemies Answ 4 Fourthly there wee shall have good society and gracious company namely I. With all the godly 1 Thess 4.17 And II. With Abraham Isaac Iacob and all the Patriarkes Matth. 8.11 Luke 13.28 And III. With all blessed Martyrs And IV. With the Angels and Arch-angels Luke 20.36 And V. With Christ our eldest brother Iohn 17.24 and 1 Thess 4.17 Yea VI. With God our Father 1 Iohn 1 3. Answ 5 Fifthly there wee shall be pure without spot or wrinkle clothed in white raiment Reade Ephes 5.27 Revelat. 3 4.18 and 6.11 and 7.9 and 19.8 Answ 6 Sixthly there wee shall be like unto the Angels the sonnes of God yea like unto Christ the onely begotten Sonne of the Father Matth. 22.30 Luke 20.36 Matth. 17.2 and 2 Corinth 3.18 and Philip. 3.21 and 1 Iohn 3.2 Answ 7 Seventhly there death shall be swallowed up in victory now this victory over death began when Christ mauger the power of death rose again but is not perfected and compleatly finished untill the generall Resurrection after which death shall have no more power over any of the faithfull but they shall live for ever with Christ in the Kingdome of Heaven where death dare not come Reade 1 Cor. 15.26.54 Hebr. 2.14 Revel 21.4 Eighthly there and then Sathan also shall bee Answ 8 troden under foot Revel 12.9 and 20.10 Ninthly there we shall see God which is the Answ 9 height of our happinessesse Matth. 5.8 that is not onely I. The glory of Christ Iohn 17.24 But also II. The Majestie of the Father Moses could not see Gods face Exod. 34. But in heaven wee shall see him with open face 2 Cor. 3.18 and know him as we are known 1 Cor. 13.12 And therefore these things considered we may safely conclude that Heaven is worth our first and best and utmost endeavours What must we particularly and principally Quest. 3 endeavour after and labour in for the enjoying of this heaven and haven of happinesse Answ 1 First we must long fo it and hunger after it before all other things Philip. 1.23 and 2 Corinth 5.2.4 c. Gratissimi servi est non haerere praesentibus
because the King of this kingdom is not terrestriall or from earth but celestiall from Heaven Answ 2 Secondly because the seat of this King is not in earth but in heaven there he raigns and from thence he manifests his justice and power Answ 3 Thirdly because the members of this kingdom are the faithfull who although in regard of their naturall condition they are terrene animall yet assoon as they are admitted into this kingdom they are made celestiall and spirituall For such as the King is such he makes his subjects to be And therefore although the faithfull are conversant in the earth yet they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conversation in Heaven Fourthly because the certain seat of the Subjects Answ 4 of this kingdom is no otherwhere than in Heaven and therefore they are in the earth as strangers and pilgrims and are accounted of the world as Aliens and Forrainers Fifthly this kingdom of Christ is called Heavenly Answ 5 by reason of the government thereof which is altogether celestiall and spirituall VERS 3. Verely I say unto you Vers 3. Except ye be converted and become as little children ye shall not enter into the kingdom of Heaven Except ye become like little children In what sense doth Christ take Children in this place Quest. and how many waies is the word Childe taken in Scripture First we are called Children sometimes when Answ 1 we are humble lowly and poor of spirit as in this verse Answ 2 Secondly we are called Children sometimes when we are without vice and malice as 1 Corinthians 14.20 Answ 3 Thirdly sometimes we are called Children as considered under the Law Gal. 4.1 and 1 Cor. 13.11 When I was a Childe that is When I was under the Law Answ 4 Fourthly we are called Children sometimes because we are yet weak in grace 1 Cor. 13.1 2. Answ 5 Fifthly we are called Children because like Children we have alwaies need to be fed with the word as with milk 1 Pet. 2.2 Verse 7 VERS 7. Woe unto the world because of offences for it must needs be that offences come but woe to that man by whom the offence commeth It is principally necessary that these words should be lively laid open before the eyes and deeply imprinted in the heart of all Christians in these daies amongst whom nothing is more frequent than giving and taking of offence and therefore I will treat of them particularly and something more largely than ordinary Sect. 1 § 1. Woe unto the world because of offences Quest 1 What was the occasion of our Saviours uttering of these words concerning Scandals Answ 1 First some say these words have reference to chap. 17. verse the last where our Saviour speaks of paying of tribute as if he would say ye must rather pay impositions and taxes than give offence because Woe unto the world by reason of offences Answ 2 Secondly some say they were spoken by reason of the Ambition of the Apostles for they desire to know of Christ Who should be greatest in the kingdom of God verse 1. Whereupon our Saviour doth I. Shew them by the humility of Children what their duty is verse 2 3 4 5. Then II. He teacheth them what it is and how dangerous it is to offend one of these verse 6. And III. Then and thereupon handleth the generall Doctrine of Scandals and Offences Quest 2 What is meant by the world which is threatned here by reason of Scandals Answ Men are ordinarily divided into these two ranks namely First into the Church and congregation of the Righteous And Secondly into the Synagogue and assembly of the wicked And these are called the World ordinarily and usually because they are many From whence we may learn Observ That many are subject to this woe that is threatned for Scandals and Offences or the world and many in the world shall sorrow and smart for the offences they give Hos 4.3 Quest 3 How doth it appear that the number of those who are scandalous and offensive in the world are many or that many give offence Answ 1 First it appears from the Author of these Scandals the Devill who is both strong and crafty and vigilant and indefatigable 1 Pet. 5.8 and an enemy unto mankind desiring the destruction and death of all as God desires their salvation and life 2 Peter 3. And therefore he prevails with and against many Secondly it appears also by his instruments who are many but principally these two viz. I. Persons or men that is either First perverse and obstinate who hate all goodnesse and scandalize all good men Or Secondly diabolicall men who like Sathan Answ 2 himself labour to lead others unto Hell along with them and tempt them to be as wicked as themselves as though Iuvat socios habuisse doloris it would be an ease unto them to have co-partners in their misery Or Thirdly beastly and Swinish men who for the satisfying of their lust and unsatiable covetousnesse care not what scandals and offences they give Or Fourthly ignorant men who thinking evill good and good evill do therby frequently give offence to those whose judgements are rightly informed II. Things are sometimes the Devils instrument to work Scandals as well as persons viz. First the sweetnesse delight and pleasure which is in that which is evill And Secondly the difficulty of that which is good The Devil lends men a glasse wherin they see how easie sin is and how hard the service of God is how full of pleasure sin is how painfull the service of God is how delightfull and pleasing to flesh and blood the waies of wickedness are and how tedious and irkesome to our corrupt nature the waies of grace are and the sight of these makes us more prone unto evill and puts us back from that which is good and consequently makes us scandalous and offensive to Christs little ones Thirdly it is further evident that there are Answ 3 many in the world who give offence and scandall to the Children of God because as Sathan is strong and mighty and his instruments subtle and many so we naturally are weak and prone to choose the worst § 2. For it must needs bee or it is necessary Sect Why doth our Saviour here say Quest That it is necessary that offences should come There is a double reason Answ or cause of the necessity hereof namely First in regard of the end and thus Saint Paul saith it is necessary that heresies must come that the good may be known 1 Cor. 11. Secondly offences are necessary in regard of the corruptions of the world for the world it so corrupt and wicked that it is Impossible Observ but offences should come whence we learn That the Gospel shall never be free from scandals Acts. 28 22. and 1 Corinth 4.9 and 2 Pet 2 3. Why will the Gospel bee alwaies Subject to Quest 2 scandals First because men by nature are suspicious and Answ 1 will imagine
recapitulation And Answ 3 Thirdly in regard of our Bretheren for by that means we may be the better inabled to help their memories Thirdly this place is thrice expresly repeated for our meditation to teach us That the punishments Observ 4 and torments of Hell and the eternity thereof are alwaies to be meditated and remembred Quest 1 Why must we thus meditate of the bottomelesse pit and the torments thereof Answ 1 First because it will be a means to preserve us from sin And Answ 2 Secondly to weane our affections from this wicked world And Answ 3 Thirdly it will make us more carefull to prepare our selves for Heaven And therefore let us meditate and seriously remember these three things viz. I. How suddenly we may be called by death unto judgment And II. How severely we shall be judged Index nec pecuniâ nec penitentiâ c. August de Symbol No bribe can be fastned upon that Iudge no tears will prevail with him Tum Potentissimi Reges-Aristotelis Argumenta-non proderunt Hier. Epist ad Heliodorum At the day of judgment the most potent Princes shall find no more favour then the poorest persons yea then neither Tullies Rhetorick nor Aristotles Logick will a whit avail them III. Meditate how inevitable Hell is and how impossible it is for a wicked man to avoid the eternall punishment thereof It is impossible for men by any art or power or pollicy to shunne death and as impossible to escape judgement after death and alike inevitable is punishment after judgment unto all that are wicked dying without Repentance for Christ hath preached and the Holy Ghost thrice repeated That those who will not cut off and pluck out and cast from them their sins shall together with their sinnes be cast into Hell Fire Verse 10 VERS 10. Take heed that ye despise not one of these little ones For I say unto you that in heaven their Angels do alwaies behold the face of my Father which is in Heaven Sect. 1 § 1. Their Angels The Rhemists urge these words to prove the Object 1 protection of Tutelary Angells a great dignity and marvailous benefit it is say they that every one hath from his nativitie an Angell for his custody and patronage against the wicked before the face of God Hâ—er s And the thing is so plain that Calvin dare not deny it and yet he wil needs doubt of it Lib. 1. Institut cap. 14. § 7. First Calvin doubteth not of the Protection of Answ 1 Gods Angels but whether every one hath a severall Angell appointed for his custody from his nativitie that he justly doubts because no place of Scripture evidently proves it Secondly this the Scripture doth avouch that Answ 2 sometimes one Angell hath the charge of a great many men sometimes many Angels are ready for the defence of one man yea all the Angels with one consent do wait for our preservation as is proved clearly by Calvin in the place cited Thirdly Hierome doth not mean that every Answ 3 one hath his severall Angell for he alleadgeth for the proof of his exposition Paraphrase The Angell of Ephesus Thyatyra Philadelphia and the rest Where if the word Angell were to he understood of heavenly spirits yet it is one Angell for the Church of a whole City and not for every person one Fourthly Chrysostome affirmes that by Angels Answ 4 here are understood not the inferiour but the superiour whereby he signifies that every one hath one superiour Angell alone but yet that he may have divers other inferiour Angels See Cartwright and Doctor Mayers The Papists urge this place amongst others Object 2 for the proof of the invocation of Saints In these places say they Zachar. 1.12 Revelat. 8.3 Daniel 10.13 Psalm 91.11 Matth. 18.10 the Angels intercede for the living and have care of them in particular And therefore much more ought the Spirits anâ— soules of men so to doe and consequently we may call upon them First in some of the places quoted the Holy Answ 1 Ghost speaks of the intercession of Christ for his Church Secondly the Argument is sick of a Non sequitur Answ 2 The Angells intercede for the living and care for them in particular therefore so do also the souls of the deceased follows not because to the Angels is committed the care of the faithfull in the earth as appears from this verse and Psalm 91.11 and Heb. 1.14 But wee reade of no such charge or power given to the deceased Saints Thirdly in Revelat. 8. Iohn declares a vision Answ 3 wherein by Saints he understands the Saints on earth and not them in Heaven and by the Angel he understands Christ as Daniel 10.13 Fourthly in this place here is nothing at all of Answ 4 the intercession of Angells in particular Scharp de eccles triumph 38. § 2. They behold the face of my Father Sect. 2 What is meant here by the face of God or Quest 1 how many waies it is taken in Scripture First sometimes the face of God is taken for Answ 1 his presence in generall as Genes 4.16 Iudg. 6.22 Iob. 1.12 and 2 7. Psalm 89.14 and 96.13 Zachar 2.13 Answ 2 Secondly sometimes the face of God is taken for his familiar presence as Genes 3â— 30 Exod. 33.11 Numb 12.8 and 14.14.15 Deut. 5 4. and 34.10 Answ 3 Thirdly by face is sometimes signified and meant the sight knowledge and acknowledgement of God Iob 1.11 and 2.5 and 13.20 Psâ—l 10.11 and 51.9 and 139 7 Eccles 8.8.12.13 Esa 26.17 and 65 3. Ierem. 4.1 and 16.17 Hos 7.2 Ionah 1.3.10 Answ 4 Fourthly sometimes by Gods face is meant his presence in the Temple Sanctuary Holy worship as 1 Samuel 2.18 and 13.12 and 21.6 and 2 King 13.4 and 2 Chron. 34.27 Psalm 95.2 and 119.58 Ierem. 26.10 Hag. 1.12 Zach. 7.2 and 8.21 c. Answ 5 Fifthly the face of God is sometimes taken for his presence in Heaven as in this verse and Psalm 16.11 and 1 Cor. 13.12 and Revelat. 22.4 And Answ 6 Sixthly sometimes for his providence Psalm 104.29 And Answ 7 Seventhly for his love mercy and favour as Exod. 33.14 Esa 63.9 And Answ 8 Eighthly sometimes for the Majestie glory and terrour of God Exod. 33.18 Iudg. 5.5 Nehem 1.5 6. Psalm 68.8 and 97.5 and 114.7 Esa 63.1 2. Ioel 2.6.10 And Answ 9 Ninthly sometimes face signifies anger and revenge Numb 10.35 Ierem. 3.12 and 4.26 and Psalm 21.10 and 1. Peter 3.12 And Answ 10 Lastly by Face is meant Gods remembrance to punish those that are wicked Nehem. 4.5 and Ierem. 18.3 Quest 2 What is the nature and property of Gods Face Answ 1 First it is invisible and cannot be seen Exod 33.20 23. by mortall eye Answ 2 Secondly it is our hope and trust Proverb 17.15 Answ 3 Thirdly it is sweet and most delectable Psalm 89.14 Answ 4 Fourthly it seeth al things for the proof hereof see the places quoted above Answer 3. of the former Question Quest 3 What is required
were to forbid marriage which God hath instituted Yet Secondly wee say that in this place divers Answ 2 men are denoted who from a particular calling are obliged to lead a single life to wit those who having received the peculiar gift of continencie doe make use of it for the promoting and advancing of the Kingdome of God Thirdly wee deny that Christ in this place Answ 3 gave advice or counsell concerning the single life as it is taken in the Popish sense For they by a Counsell understand a worke of perfection promiscuously commended unto all Now CHRIST here teacheth that some are capable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of living unmarried and therefore he calls these specially unto this single life and not all Christians equally and alike Fourthly Christ doth not so call them ad Answ 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this single and virgins life as though from or by this estate and worke they might acquire a perfection transcending the righteousnesse of the law of God but because in this estate and condition they may the more fully and freely proceed and goe on unto perfection Fiftly these words Hee that is able to receive Answ 5 it let him receive it is not a Counsell which commends the single life unto all men as a worke of perfection but a rule shewing to whom belongs the single life which is an instrument whereby those who have it may come nearer unto perfection they having more freedome and liberty to serve the Lord then those who are encumbred with the care which attends vpon those who are married Sixtly to that which Bellarmine affirmed Answ 6 That virginity was not onely to be conserved and kept for a corporall commodity but for a câ—lâ—stiall reward wee answer That as the single life is an instrument unto a greater progresse in the Kingdome of grace so by consequence it brings us unto a greater reward in the Kingdome of glory but yet it doth not deserve this heavenly reward in it selfe but is onely a meanes to carry and lead men in that way which leads vnto heaven and to the obtaining of a greater measure of glory in that heavenly Kingdome by the munificence and bounty of God The summe of all is this Virginity is neither commanded nor commended nor counselled to all men by Christ neither is it commended as a worke transcending the spirituall perfection of the Law and therefore it is not a Counsell in that sense that Papists defend and maintaine Counsels § 4. And some have made themselves Eunuches Sect. 4 It is a dangerous thing in the interpretation of Scriptures when the words are properly to be taken for to take them figuratively or contrarily when the words are figuratively to be taken to take them properly When Origen taught at Alexandria he gelded himselfe because our Saviour here said Some have gelded themselves for the Kingdome of God taking these words literally which are figurative whereas he propounded almost all the rest of the Scriptures figuratively Now this fact of his Demetrius the Bishop of Alèxandria at first did approve of and commend but afterwards when he heard the fame of Origen to increase and the world to sound his praise did reprove and condemne it Quest 1 What is the true meaning of these words Some have made themselves Eunuches Answ It is not some have vowed single life as the Papists dreame nor some have made themselves Ennuches as Origen thought but that there are some who being assured that they have the gift of continencie vpon that gift doe endeavour to maintaine there present estate that so they may the better serve God and advance his Kingdome both in themselves and others Quest 2 Who are meant here by Eunuches Answ By Eunuches are meant those who have no need of marriage and therefore are fit to lead and live a single life Quest 3 How many sorts of Eunuches are there Answ 2 First there are some who were borne Eunuches from their Mother who are so cold of constitution that they are unfit for generation Answ 2 Secondly there are some who were made Eunuches by men who either for some sinne or for some disease of the body have beene gelded or else so dealt withall by force for the keeping of Queenes Virgins or Concubines which was usuall amongst the Gentiles and is yet in use amongst the Turkes Answ 3 Thirdly there are Eunuches who have made themselves Eunuches for the Kingdome of Heavens sake That is there are some who being endued by God with the gift of continencie doe devote themselves wholly up to the Service of the Lord and withdrawe themselves from all carnall and mundane delights which may distract them from the Lords worke It is controverted betweene us and the Papists whether it is lawfull and meritorious to vowe the vowe of continencie or not And for the proofe of the affirmative they produce this Argument drawne from this place Object This word Eunuche doth denote a vowe and therefore those who make themselves Eunuches for the Kingdome of Heavens sake are those who have vowed the vow of continencie The Antecedent Bellarmine proves thus He is not an Eunuche who onely doth containe but he who cannot not containe Now these Eunuches are not compelled to containe for some defect of nature because they are distinguished from such nor are constrained by any common Law because there is no Law which forbids marriage absolutely and therefore by Eunuches are meant those who have vowed the vow of continencie Bellarm. Lib. de Mâ—â—â—ch Ca. 22. Answ 1 First wee deny the Antecedent neither doth Bellarmines probation prove it for whosoever containes himselfe so long as he containes himselfe Ex dâ—â— by vertue of the gift of continencie is an Eunuche Secondly wee deny the Consequent because Answ 2 another cause of continencie may be given besides a vow that is the gift of God 1. Corinth 7.9 Yea the Apostles here did not demand concerning a vow of continencie and therefore this place speakes nothing of vowing for undoubtedly CHRIST answers unto the things demanded Thirdly many did containe and abstaine from Answ 3 marriage not by reason of any perpetuall vow of continencie but in regard of the present necessity to wit that in the time of persecution they might professe and preach the Gospell the more conveniently 1. Corinth 7.20 Why may not all the Clergie or others vow Answ 4 the vow of continencie and single life First because except the gift of continencie Answ 1 be given by God such a vow cannot be kept by the flesh Secondly because no young men or women Answ 2 taking that vow can be sure and certaine to obtaine that gift of continencie from God because it is given but to few Thirdly because single life being as they Answ 3 say a Counsell not a Precept becomes by the vowing of it a Command not a Counsell and thus they command that which neither GOD nor CHRIST commands How doth it appeare that Ministers may Quest 5 marry
The Germaine Priests and Bishops being forbidden marriage some 700 yeares after Christ Answ by Pope Boniface Hildebrand and some others maintained Priests marriages against them by the word of God and some of their arguments were these First because God in the old Testament allowed wedlocke to the Priests And Secondly because no where in the new Testament is it prohibited either by GOD or CHRIST And Thirdly because St. Paul saith expressely That concerning Virginity he had no command from God And Fourthly because St. Paul would have Bishops and Deacons to be the husbands of one wife And Fifthly because both Christ and Paul affirme That all men cannot receive this Counsell of continencie but only they to whom it is given § 5. For the Kingdome of Heavens sake Sect. 5 The Rhemists object this place to prove Object that the vow of chastity and single life is both lawfull and meritorious because Christ saith Some have made themselves chast for the Kingdome of Heaven First this is meant onely of those who have Answ 1 the gift of continencie who if they be sure that they have received it may vow and purpose single life but without such assurance no man can vow continencie lawfully neither can every man receive this gift that will as appeares by Verse 11. Secondly as for meriting of heaven it â—â—â—â—â—neth Answ 2 neither by being married or unmarried but it is the free gift of God through 〈◊〉 Rom. 6.23 Vers 13 14 15. VERS 13 14 15. Then were there brought vnto him little Children that he should put his hands on them and pray and the Disciples rebuked them But Iesus said suffer little Children and forbid them not to come unto me for of such is the Kingdome of heaven And he laid his hands on them and departed thence Sect. 1 § 1. And the Disciples rebuked them Quest Why did the Apostles of Christ rebuke and blame those who brought Children to their Master It was not out of envie to the children ' or the bringers of them but out of zeale for the honour and quiet of their Master Answ For First they imagined that Christ should be inaugurated into an earthly Throne and Kingdome and therefore it did not suite with the Majesty of a King to trouble himselfe with women which seeme to have bene the bringers of the babes and young children And Secondly they rebuked those who brought the Children in love to their Master that he might not be over-wearied they saw him to be so troubled molested and pressed upon that often times he could not get leaue or have leasure to eat and therefore they thought that he would be tired outright if he were troubled with children too as well as men And Thirdly hitherto the sicke had come unto Christ and the Disciples commiserating their sicknesse and desiring their health suffered them to come unto Christ but these children were well and wanted nothing and therefore what need was there to offer or bring them unto Christ Thus they rebuked them because they thought it a needlesse worke Yea Fourthly they thought that Christ could doe nothing with or unto these children And therfore they blame the bringers of them The Apostles see the children to be young and as yet neither capable of reason nor able to heare their Masters words with profit nor to judge of his miracles and therefore what should their Master doe with them Now all these conceits our Saviour implicitely taxeth in saying Suffer little Children to come unto me and forbid Sect. 2 them not Object § 2. Suffer little children to come unto me The Papists say that men and women at any age if they be come to yeeres of discretion may take upon them the vowe of Monkerie and because we deny this therefore Bellarmine produceth this place for the proofe of it Christ saith Suffer little Children to come unto me Ergo young men and maids may become Monkes Answ 1 and Nuns First the text speaketh of little children such as were not yet come to yeares of discretion now the Papists themselves say that they must be of yeares of discretion who undertake this vowe or profession of Monkerie And therefore this place is corruptly applied to the question Answ 2 in hand Secondly from this place they might as well conclude that none can come unto Christ but through a Monks cowle because our Saviour saith Suffer such to come unto me Answ 3 Thirdly the text saith Of such is the Kingdome of heaven and therefore by this reason of Bellarmin's the gates of heaven should onely be open to Monkes and Friars which is the right heresie of the Pelagians and Manichees that promised the Kingdome of God to none but those who cast away their riches Sect. 3 § 2. For of such is the Kingdome of heaven Quest Whether or no by Baptisme can and ought the Kingdome of Heaven be applied and sealed to Infants seeing by the word and the other Sacrament it cannot be and consequently whether are they to be baptized Answ The affirmative namely that heaven may be applyed and confirmed unto Infants by baptisme is proved by divers arguments taken from Scripture by which also it appeares that they ought to be baptized First Christ here saith Of such is the Kingdome of heaven now none can enter into heaven except hee be regenerate Iohn 3.5 and baptisme is called the laver of regeneration Titus 3.5 And therefore it is necessary that Infants should be baptized that they might be borne againe of water and the Spirit and consequently enter into the Kingdome of Heaven Secondly it is not the will of God that Infants perish Math. 18. And therefore he would have them saved Now God doth not save them without meanes but by the laver of regeneration Tit. 3.5 And therefore Infants are to be baptized Thirdly if those who are guiltie of sinnes would not perish in their sinnes nor for them it is necessarie that their sinnes should be pardoned which remission is conferred by the meanes appointed by God for this end now Peter Acts. 2.38 exhorts them to be baptized for the remission of their sinnes And therefore if we desire that Infants may not perish we must admit them to baptisme for the remission of their sinnes Fourthly Christ would and commanded Infants to be offred and brought unto him Math. 18. Now we cannot corporally and visibly put infants into the armes of Christ but we doe it by baptisme for as many as are baptized into Christ saith St. Paul have put on Christ Rom. 6. Galath 3. And as many as are baptized into CHRIST are baptized into his death and are buried with him by Baptism Now because there is no question of this that Infants are to bee brought unto Christ he having commanded it but that the controversie betweene us and the Anâ—baptists is concerning the manner how they ought to be brought unto him We therefore follow the conduct of the Scriptures which teacheth â—s that Infants are to be offred
is impossible by the two latter sorts of impossible things because it is contrary to the nature of a true body and includes contradictions as is proved clearely afterwards Chap. 26.26 Answ 5 Fifthly if these kindes of impossibilities be excepted wee may then say with the Angell That with God nothing is impossible Luke 1.37 or with the Lord of the Angells in this verse Though with men many things be impossible yet with God all things are possible for there is nothing that can be either spoken of or imagined which as not subject unto his power For the better understanding and confirming hereof observe that there are three causes onely why some effect cannot be accomplished by some agent none of which have place in God The causes are these I. The first is because there is no similitude betwixt the effect and the agent as there must needs be but what is there that hath not some resemblance with God If thou have a being it is like to God in being who is a most perfect being and therefore every thing that either is or may be is subject to his power II. The next cause why an agent cannot produce an effect may be because the effect is more excellent then that the agent can accomplish it therefore corporall substances cannot beget spirituall nor inferiour superiour But there is nothing more excellent then God who is excellencie it selfe III. The agent may want matter to worke vpon and can neither provide it of himselfe nor procure it from others But this can never hinder God who hath no need of matter for if it please him to use it he can create it of nothing And therefore it is as cleere as the light that all such things as in nature are and are not contrary to the nature of God are subject to his power Sixthly unto the place wee answer that Answ 6 CHRIST here sheweth That it is as impossible for a rich man that is high minded and trusteth in his riches to enter into heaven as for a Camell to passe through the eye of a needle but it is possible with GOD to give rich men humble and lowly minds and so make than fit for his Kingdome and also to make the Camell lesse and so draw him through the eye of a needle Seventhly the Consequence of the argument Answ 7 is not good they argue thus to GOD nothing is impossible and therefore he can make the body of CHRIST to be in many places at once Now wee know that A posse ad esse non valet consequentia Such a thing may be therefore such a thing shall bee or God can doe such a thing therefore hee will doe such a thing followes not neither is the question betweene us and the Papists concerning the power of God what he can doe but concerning his will what he doth or will doe Eightly it is not proved out of this place Answ 8 that God can or will draw the huge body of a Camell through a needle the Beast remaining still of that bignesse no more then it is possible for God to bring a proud rich arrogant man to Heaven his affections not being altered Now wee say that both these are impossible unto God not because he cannot in his absolute power doe them but because they are contrary to his will and ordinance For the one is against the law of Justice to bring a wicked man to Heaven and the other against the Law of nature to cause a great Camell to passe through a small needles eye Ninthly the thing aymed at in the Objection Answ 9 wee say is impossible It is impossible that God or his word should be false now the word saith that the â—ody of Christ shall remaine and abide in heaven untill the time of the restitution of all things Acts 3.21 And therefore it is impossible that now his body should be on earth ordinarily and in divers places at once as they teach But the impossibility and absurdity of transubstantiation is sufficiently illustrated afterwards Chap. 26.26 If the Reader would see how some things which wee have said are excepted against by Bellarmine let him read Willets synops pag. 609. and Scharp de sacra Caena Page 1463. Vers 28.29 VERS 28.29 And Iesus said unto them verely I say unto you that ye which have followed mee in the Regeneration when the Sonne of man shall sit in the Throne of his glory ye shall also sit vpon twelve Thrones judging the twelve Tribes of Israell And every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my names sake shall receive an hundred fold and shall inherit everlasting life Sect. 1 § 1. Yee which have followed mee in the Regeneration Concerning this head of Regeneration many necessary questions may be propounded and because they are necessary I will not balke them and because many I will not enlarge them all Quest 1 What is Regeneration Answ 1 It is a worke of God wrought by the word whereby hee infuseth the holy Spirit into the whole man for his owne glory and our salvation The severall branches of the Definition are these namely First Regeneration is the worke of God not the worke of man and hence they which are regenerated are called his workemanship Ephes 2.10 And the worke is appropriated unto him as the Author of it Iohn 13. and 3.6 and Ezech. 36.26 Secondly Regeneration is wrought by the meanes and ministery of the word Psalm 19.7 Iohn 15.3 and 1. Peter 1.23 and 2. Peter 1.5 And therefore if we would be regenerated we must attend carefully to the word as followes by and by Thirdly in Regeneration the Lord infuseth his Spirit into the whole man and worketh a true and holy change in all the parts of the soule Wisdom 12.11 and 1. Timoth. 1.7 Fourthly God workes Regeneration in the heart of his Saints both for his and their glory where we may observe that as there was a double aime and end in the Worker of Regeneration so there should be in those in whom it is wrought First the Person working the worke of Regeneration aimed therein I. At his owne glory Proverb 16.4 And II. At the good glory and eternall felicity of those whom he Regenerates Therefore Secondly the persons in whom the worke of Regeneration is wrought should aime I. Principally and above all to glorifie their God in their lives and conversations who hath done so great things for their soules 1. Corinth 10.31 And II. Next thereunto they must be chiefly carefull to worke out the worke of their salvation with feare and trembling Philip. 2.12 because nothing doth so nearely concerne them next unto Gods glory as the salvation of their soules By what steps or degrees doth the worke of Quest 2 Regeneration proceed Or what are the degrees of Regeneration First the Spirit of God and the Spirit of contrition Answ 1 doth shew us our sinnes that is not onely the guilt
under his Sect. 2 charge § 2. Ye shall sit upon twelve thrones judging the twelve Tribes of Israel Object Some object this place to prove that CHRIST is not the judge of the world arguiug thus It is said here that the Apostles shall judge the twelve Tribes of Israel and 1. Corinth 6.2 The Saints shall judge the World Therefore Christ is not the onely Iudge of the world Answ The authority of judgement and giving sentence at the last day is proper to CHRIST alone and doth neither belong to the Apostles nor Saints so that they then shall judge onely as witnesses and approvers of CHRISTS judgement but of this something morefully in the following question How shall the Apostles judge the twelve Tribes of Israel seeing that CHRIST himselfe saith Iohn 5.22 The Father hath given all judgement to the Sonne First at the last day of judgement there shall be Answ 1 three sort of Iudges to wit I. Some shall judge in power now this power is either First absolute and independent and thus God the Father shall judge the world Genes 18.25 Shall not the Iudge of all the world doe that which is just Or Secondly delegate and derived and thus Christ as man shall judge the world Iohn 5.22 II. Some shall judge Assessoriè as Judges laterall or assistants and thus the Apostles shall judge the world as it is said in this verse III. Some shall judge by approbation that is they shall sit with the Judge in judgement to approve the sentence of the Judge and thus all the Saints and faithfull shall judge the world 1. Cor. 6 2. Secondly the Apostles shall judge the twelve Tribes of Israel three manner of wayes to wit Answ 2 I. By their doctrine and preaching of the Gospell because according unto that the sentence shall be pronounced at the last day Rom. 2.15 That is those at the day of judgement shall be acquitted that have beleeved and obeyed the Gospell and on the other side they shall be condemned that would not beleeve and obey it II. The Apostles shall judge the Jewes by their testimony which shall so convince them that they shall not be able to pretend ignorance of that doctrine according to which they shall be judged As CHRIST saith Matth. 24.14 That the Gospell shall be preached in the whole world for a testimony against them So the conscience of the Jewes will convince them and bring unto their remembrance when they see the Apostles what they both did and said amongst them for their edification and salvation and which obstinately and perversely they contemned and despised III. The Apostles shall judge the Tribes of Israel by their example for if the Jewes should pretend that the doctrine of the Gospell was too abstruse and sublime for them and that they were neither able to perceive it nor receive it then the Apostles will be set before them as exemplars of the contrary who being rude and illiterate men did notwithstanding vnderstand the doctrine of the Gospell and were thereby regenerated and made the children of God Chem. harm pag. 1827. § ult § 3. And shall inherit everlasting life Sect. 3 Who are enemies unto eternall life or erroneous Quest 1 and hereticall concerning it First the Atheists who deny it Answ 1 Post mortem nulla voluptâ—â—s in any thinke that it is with man as with beasts when they are dead they are gone and they are neither sensible of paine nor of pleasure after this life But this is directly contrary to the text Answ 2 Secondly those are here erroneous who divide life everlasting that is which grant that the soule is eternall but deny the Resurrection of the body This belongs unto the enemies of the Resurrection whereof we have to speake elsewhere and therefore here I omit it Answ 3 Thirdly the Chiliastes and Millenaries are also here erroneous now amongst them there are divers opinions namely I. Some hold that the joyes of heaven and eternity it selfe were onely to continue for the space of 1000 yeares and then to cease Danaeus 29. Prateol 347. bâ—et 128. II. Some held that the Saints should wallow in the life to come in all carnall delights and fleshly pleasures and this is reported to be the opinion of the Mahumetanes but Mr. Bedwell shewes the contrary III. Some hold a double time namely First that the righteous should have joy and the wicked sorrow and paine for the space of one thousand yeares And Secondly that after that time the world should be renewed and the devils and damned spirits freed from their torments This was Origens opinion and it was condemned and judged erroneous by the 5. Counsell of Constantinople Prateol 378. § 9. IV. Some expresse and explicate this opinion by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the soule thus not knowing how to agree amongst themselves Answ 4 Fourthly they erre concerning life eternall who hold that it may be merited by the labours endeaouvers and workes of man Object Against this Bellarmine objects life eternall is promised to good workes in this verse but a promise made with a condition of worke makes that he which fulfils the worke doth deserve the thing promised and may of right require it as his due and deserved reward Answ Durande in 2. d. 27. q. answers singularly two things for us viz. I. Promissio divina in Scripturis sanctis non sonat aliquam obligationem sed insinuat meram dispositionem liberalitatis divinae II. Quod redditur ex promissione praecedent e non redditur ex merito operis de condigno sed sâ—lum vel principalitèr ex promisso Quest 2 What and how many are the causes of this eternall life Answ There are three causes thereof to wit First Primaria the prime and principall Cause and that is God namely I. God the Father who gives it from himselfe and from whom all good things come Iohn 3.16 and .5.21 and. Iames. 1.17 II. God the Sonne who gives it from the Father yea gives it as the Father Iohn 5.21 and .10.28 Rom. 8.10 III. God the holy Ghost who gives it from the Father and the Sonne for the Spirit is life Iohn â— 5 Rom. 8.10 And therefore if we desire to be assured of eternall life let us be carefull to please God the Father and obey the God Sonne and seeke after God the holy Ghost Secondly Impulsiva the impulsive and moving cause and this is the onely mercy of God And therefore we must not arrogate any thing to our owne workes but laud the mercy and free grace of God Ephes 1.6 Thirdly Medians causa the instrumentall Cause or Meanes whereby we are made partakers of this life Now the meanes are these I. The Spirit of Regeneration who workes the beginning of this spirituall life Rom. 8. II. The word of Reconciliation 2. Cor. 5.20 and salvation Acts. 18.28 Iohn 6.68 Rom. 1.16 III. The Sacraments because they seale unto us the grace of God and confirme our faith IV. Hence
glory 2. Timoth. 4.4 8. Revelat. 2.10 11. And IV. A Kingdome Matth. 6.33 Luke 12.32 Secondly it may be illustrated and described Answ 2 by some similitudes and resemblances namely I. By the feast and banquet of King Ahasverus joy and melody and dainties in all abundance But yet it fell farre short of that felicity which is reserved in heaven for the righteous II. By this world here observe two things viz. First there are many rare things in the world which we thinke to be worth seeing and looking vpon worth seeking after and worth enjoying keeping Now if there be such excellent things in this world what is there in the world to come Secondly there are many and great delights and comforts in this world Now Sitalia in carcere qualia in patria August soliloq cap. 21. If there be such joyes in prison what is there in the heavenly pallace and happy presence of God III. By three places viz. The wombe the world and heaven and that in three regards to wit First Respectu Locorum in regard of the places themselves here three things are observable viz. I. As the world is more ample and spacious then the wombe So is heaven more spacious and large then the world II. As the wombe is darke and the world light in comparison thereof so the world is darke in comparison of heaven A child seeth nothing in the wombe but being come into the world it seeth much yet in comparison of what is seeth in heaven it seeth nothing in the world as men know more in the world then in the wombe so they shall know much more in heaven then they doe on earth III. Jn the wombe Methusalem continued nine moneths in the world 969 years but in heaven for ever and ever As our life ordinarily is longer in the world then in the wombe so by much it is longer in the world to come then in this world Secondly Respectu nostri in regard of us here marke two things namely I. As our delight is greater in the world then in the wombe so it is greater in heaven then in the world II. As our understanding is greater when we are in the world then when wee are in the wombe so it is greater in heaven then in the world Thirdly Respectu roboris corporalis in regard of the strength of the body as the body ordinarily is stronger in the world then it is in the wombe so it is more agile strong and quick in heaven then in the world Answ 3 Thirdly it may be illustrated and described what manner of life life everlasting is Honore by the honor thereof Luke 22.30 and 12.37 1. Corinth 6.3 and Rom. 2.10 And Answ 4 Fourthly Sociis by the companions we shall there have Daniel 7.10 Quest 10 What joy glory and felicity shall we enjoy in heaven Answ 1 First negatively Facilius quid non sit August de utilit paenit Jt is more easie to tell what is not in heaven then what is for it passeth all humane understanding Revelat. 2.17 and 1. Corinth 2.9 Acquiri potest aestimari non potest August de civ Dei 22. Heaven may be acquired but it can never be valued to its worth Revelations 21.4 Answ 2 Secondly affirmatively in heaven we shall be happy both in body and soule I. We shall be happy in heaven in our bodies For there First we shall be freed from all molestations and evills of the body namely I. From all afflictions and dangers because there shall be security II. From all diseases weakenesses and old age because there shall be compleat health strength III. From all hunger and thirst because we shall then have spirituall bodies 1. Corinth 15. IV. From death and corruption because there shall be eternity Secondly in heaven our bodies shall be nimble and quick as Mr. Perkins gathers from their sudden ascent into heaven But this is something curious Thirdly in heaven our bodies shall be beautiful and faire Daniel 12.3 Matth. 13.43 and 17.5 and Marke 12.25 II. Jn heaven we shall be happy in our soules For there First we shall enjoy a threefold freedome namely I. From sinne and the power thereof as Ezech. 37.23 And II. From ignorance and imperfection And III. From all weake affections as anger feare sorrow and the like Secondly in heaven we shall have a perfection of gifts 1. Corinth 13.10 And Thirdly there we shall have a sight of God which is our chiefest good August de trinit cap. 13. This is that knowledge which Iohn 17.3 speakes of and 1. Corinth 13.12 and Matth. 5.6 Hebr. 12.14 Shall we have a corporall sight of God in heaven Quest 11 as Iob seemes to affirme Chap. 19.27 where he saith I know that my Redeemer lives and that I shall see him at the last even with these eyes First that place is spoken of Christ the Redeemer Answ 1 of the World whom the faithfull shall see even with their corporall eyes because although it be a glorious body yet it is a true body and therefore may and shall be seene Secondly God hath neither flesh nor bones Answ 2 and therefore cannot be seene with a corporall eye but is seene with the eye of the understanding as Spirits are to be seene Thirdly this sight of God hath in it these foure Answ 3 things to wit I. A knowledge of God and of his decrees which we shall see as in a glasse II. The love of God and of the Elect and this love is proportionable to the former knowledge III. Joy for the salvation of the Church and the enjoyment of Gods presence IV. Thankesgiving unto God and loud Hallelujah's Revelat. 19.1 3 4 6. What may we learne from the excellencie and Quest 12 felicity of life eternall First we may learne to contemne and despise Answ 1 all the delights of this world because they are not worthy to be compared to the joyes of heaven Secondly in miseries afflictions and distresses Answ 2 we may learne hence comfort because they are but transitory and momentany but the joyes of heaven are eternall Answ 3 Thirdly at the houre of Death and under the pangs thereof we may hence learne joy because death will bring us to CHRIST and to the end of our hope Philip. 1.23 and 1 Iohn 3.2 Answ 4 Fourthly we may learne hence to seeke Heaven before all other things and next unto God most worthy to be sought for Matth. 6.33 As evidently appeares thus I. If we long for and lust after wordly things in Heaven there are greater and better II. If we hunger after spirituall things in heaven there are perfecter III. Jf the reading and remembrance of the former questions concerning the joy and glory of Heaven delight us in heaven we shall find them to be true yea farre exceeding our expression and expectation IV. Jf wee desire greater things then hath beene mentioned in heaven we shall have greater then the greatest and this is a praise-worthy ambition to sleight the
honours of the earth and to aspire in our affections and endeavours unto heaven and the glory thereof And therefore let us labour to be regenerated that wee may be glorified CHAP. XX. Vers 1. 2 3 c. VERS 1 2 3 4 5 6 7. For the Kingdome of Heaven is like unto a certaine housholder which went out at the dawning of the day to hire Labourers into his Vineyard And hee agreed with the Labourers for a peny a day and sent them into his Vineyard And he went out about the third houre and saw others standing idle in the Market place And said unto them Go ye also into my Vineyard and whatsoever is right I will give you and they went their way Againe hee went out about the fixth and ninth houre and did likewise And he went out about the 11th houre and found others standing idle and said unto them Why stand yee here all the day idle They said unto him Because no man hath hired vs. He said unto them Goe yee also into my Vineyard and whatsoever is right that shall ye receive Sect. 1 § 1. For the Kingdome of heaven is like unto a Housholder Quest What is the meaning of this Parable Answ St. Hierome expounds it of those who are called unto grace at divers ages that is First those who were called in the morning and sent into the Vineyeard are those who in their childhood are brought to the obedience of God whether they were sanctified in the wombe as was Ieremiah and Iohn or whether they begun to serve the Lord as soone as they were capable of the use of reason as did Samuell Secondly those who were called at the third houre are those who are converted unto God in their youth and adolescencie Thirdly those who were called at the sixth houre are those who are converted unto God in their strength and perfect age Fourthly those who were called at the ninth houre are those who are converted unto God in their declining and old age Fifthlâ— those who were called at the eleventh houre are those who either are converted unto GOD in their decrepite old age or at the last houre and period of their life as the Thiefe vpon the Crosse Sect. 2 § 2. Which went out to hire Labourers into his Vineyâ—rd Quest How many sorts of Labourers are there in the vineyard of the Church Answ 1 First there are idle and sluggish Labourers who worke the worke of the Lord negligently thinking to discharge their duty towards God with an easie and ordinary paines These are threatned with a Curse Ierem. 48.10 and therefore are not to be imitated but rather to be taken heed of Secondly there are in the Vineyard of the Answ 2 Church wicked Labourers who goe about to destroy and lay it wast Now these are either I. Hypocrites and Dissemblers who draw neare unto God with their lips but are farre from him with their hearts Marke 7.6 Who have a forme of godlinesse but deny the power thereof both in their hearts and lives 2. Timoth. 3.5 And therefore cause the word of God and religion to be evill spoken of Rom. 2. Or II. Tyrants and persecutors who like the wild Boare of the Forrest labour with tooth and naile to destroy and lay wast the Vineyard Or III. Heretiques Schismatiques and perverse persons who by their errours and false opinions make rents and breaches in the Church Answ 3 Thirdly there are painfull and faithfull Labourers in the vineyâ—ard of the Church who indure much paines take much care and use the utmost of their power that they may be profitable Labourers and fruitfull vines in the Lords vineyard And these onely are they whom the Lord rewards with an immortall inheritance Answ 4 Fourthly Cyprian ex Anton. part 1. titul 5. Cap. 2. § 8. saith that there are twelve abuses in this vineyard whereby it is endangered and harmed to wit I. A wise man without good workes II. An old man without religion III. A young man without obedience IV. A rich man without liberality almes deeds V. A woman without shame and chastity VI. A Master without wisedome VII A Christian which is contentious VIII A pooreman which is proud IX A King which is wicked X. A Priest which is negligent XI The common people without discipline XII A people without Law If the Reader would see all these enlarged let him râ—â—d Antoninus in the place above cited These Master Warner Sect. 3 § 3. A peny a day That which Caesar exacted of the Jewes was this Denarius or peny for Denarius Didrachma and Numisma were all one this peny was the ordinary hire of a workman for a day as appears by this place and the daily wages of a Souldior as Tacitus saith We may observe hence that with the Jewes the day was divided into foure quarters The first quarter began at sixe of the clocke in the morning and hel dtill nine and this is here called the third houre verse 3. The second quarter ended at twelve of the clocke and is here called the sixth houre verse 5. The third quarter ended at three in the afternoone and is called the ninth houre vers 5. The fourth quarter ended at sixe of the night and is called the eleventh houre verse 6. Where note that the three first quarters had their names from that houre of the day which closed the quarter for they began the count of their lesser houres from sixe a clocke in the morning and our 6 7 8 9 10 11 12 1 2 3 4 5 6 was their 1 2 3 4 5 6 7 8 9 10 11 12. onely the last was called the eleventh houre by our Saviour Christ whereas among the common people it either was called or should have beene called by proportion with the rest the twelfth houre to intimate unto us that though God in his mercy accept labourers into his vineyard eleven houres of the day yet he seldome calleth any at the 12th for that is rather an houre to discharge servants Sect. 4 then to admit new § 4. Some also at the sixth houre c. Observe here that an houre is a certaine part of a day and is either simple or compound First a simple ho. is either naturall or temporary I. A naturall houre is the foure and twentieth part of a naturall day II. A temporary houre is the twelfth part of an artificiall day are there not saith Christ Iohn 11 twelve houres of the day wherein men worke and so here mention is made of the morning and 3. 9th and 11. houres Secondly a compound houre is a quar or fourth part of an artificiall day as was shewed in the former Section where we declared what the first second third and fourth quar of the day was and when they both begun and ended Now that which hath been said concerning the division of the day and houre will serve to reconcile the Evangelists who seeme to differ about the suffering of Christ For St. Marke 15.25 saith
more then the last should understand Se demum gratiae non operis accepissae mercedem That they received a gift of grace not a reward of the worke II. The Lord saith verse 15. It is not lawfull for me to doe as I will with my owne But if they had deserved it it had beene their owne III. St. Paul directly affirmeth that wages is not counted of favour but of debt Rom. 44. And therefore let the Papists consider whether they dare say That to obtaine Heaven is not of Gods favour Thirdly to the testimonie of St. Paul we answer two things to wit I. Jt is a crowne of justice but not of ours but of the justice of Faith in Christ as the Apostle saith verse 7. J have kept the Faith And II. It is Gods Justice to give it in regard of his promise not of our desert as Augustine saith Ex misericordia promissam sed jam ex justitia solvendam it was promised of mercy but is now in justice to be paid Serm. 2. de verb. Apostoli The Papists object this place to prove that Object 2 our good workes merit Heaven The Lord saith call them and give them their hire or wages or reward now the name wages and reward doth imply and include a merit and desert Because the matter of this Objection is answered before in the foregoing objection Answ J therefore here adde onely a word or two Reward is given two manner of wayes namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of debt And Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of grace and this distinction is derived from Rom. 4.4 Where the Apostle saith Totidem verbis To him that worketh is the reward not reckoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of grace but of debt Where we learne that there is a reward of grace and there is a reward of debt and the reward which is of debt is not attributed to the workes of grace The Papists say that there is no reward but of debt and therefore if our workes shall be rewarded they are meritorious But on the contrary wee see that St. Paul supposeth that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward of grace not of debt Now if i◠be demanded How it appeares that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest a reward of grace J answer It is evident from the Hebrew word gneqeb which signifies a Reward Answ and comes from gnaqab which signifies the Heele or backe part of the foote because Merces the Reward is the end of the worke and the fruite of the worke which is also the end of the worke And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a Reward which is of debt and more over the fruit of the worke which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of grace § 3. And every man received a penny Sect. 3 From this Parable we prove against the Papists Argum. that our workes merit not and our Argument is this Jf the reward be given of merit then for an inequality of merit should be given unequall rewards but unequall rewards are not given therefore the reward is not given of merit The assumption is plaine and manifest by this Parable for the workes of those who laboured the whole day and those who wrought but some houres of the day yea one houre onely were unequall and yet their reward was equall for every man received a penny The proposition is manifest from the very Doctrine of the Papists Jf the Reader would see this Argument prosecuted let him read Chamierus de operum merito Lib. 14. Cap. 18. § 1. c. Now that the reward is not given of merit but of grace appeares thus First those who murmure against the Master say That they which were hired last did not deserve their reward and therefore it was given freely Secondly the Master saith I will give unto this last even as unto thee Volo huic dare id est volo huic donare ut interpretatur Augustinus Serm. 59. de verbis Domini I will give unto this last that is I will bestow upon this last now Donare to bestow is not ex meritis dare to give of debt or for desert Thirdly the Master saith Is thy eye evill because I am good therefore life eternall is given of goodnesse and not of merit Thus it is evident that glory was given to those who were last hired of grace not of desert Object 2 This place is objected against the degrees of glory in Heaven These Labourers all receive alike every man a penny therefore there are not degrees of glory in heaven Answ 1 First Similitudo non tenet in omnibus Christ intends not here to set forth the equality of Celestiall glory and what shall be the estate of the godly after this life but the very drift of the Parable is to shew that they which are called first have not cause to brag or insult over others which as yet are uncalled considering that they may be made equall or preferred before them Perkins Answ 2 Secondly this followes not To the workemen is equally given a penny therefore the glory of Heaven shall be equall because in this place the penny signifies glory not a degree of glory neither doth it follow glory is given to all the Labourers therefore also an equall degree of glory Answ 3 Thirdly to every man is given a penny that is in respect of essentiall glory all shall be alike for all the Elect shall have the same but not in regard of accidentall glory and the degrees thereof for therein they shall not be equall Mr. Felton upon Colos 1. Sect. 4 § 4. They murmured against the good man of the house Quest 1 How many wayes doe men murmure against God Answ 1 Wee murmure either First against the attributes of God that is either I. Against his justice as Ierem. 6.10 Ezech. 18.25.29 Or II. Against his equality as Genes 4.5 and in this verse Matth. 20.11 Or III. Against his truth Esa 63.17 Or IV. Against his goodnesse Deuter. 1.27 Or V. Against his mercy Esa 58.3 Or VI. Against his providence under the name of Fortune Flesh and blood often saith we suffer and God sees it not or else he cares not for us Yea is there knowledge and providence in the most high Or Secondly we murmur against the word of God Iohn 6.60 Or Thirdly against Religion because it is either too strict and rigide or else because it is false and hereticall Acts 28.22 Did not those Labourers who were called in Quest 2 the morning justly murmure against the equality of the good man of the house who gave to the last as much as unto them CHRIST answers no Answ and in his answer we have a proposition and confirmation First the proposition is this Friend I doe thee no wrong verse 13. Secondly he confirmes this refelling the recrimination of those who murmure against him by these five reasons namely I. Because by covenant he ought them no more then a penny verse 13. where he seemes
Altar although it is frequent with the Fathers to call the death of Christ Sacrificium crucis the sacrifice of the crosse and St. Peter saith 1 Peter 2.24 That CHRIST bare our sinnes in his owne body on the tree and St. Paul saith Colos 2.15 Having spoiled principalities and powers he made a shew of them openly triumphing ever them in it that is in the crosse And the same Apostle saith That he will glory in nothing save in the Crosse of CHRIST and Bellarmine when he had accurately handled all the things which belong unto a Sacrifice he can find nothing to make an Altar of but the Crosse But the Crosse is not an Altar properly so called for the crosse and the Altar differ in their very ends and scope for the crosse is ordained for punishment and the Altar for sacrifice Thirdly we answer those things which are required Answ 3 unto a Sacrifice are of two kinds to wit I. Some things belong unto the very essence and nature of a Sacrifice And II. Some things belong unto the solemnity decencie and comelinesse of a Sacrifice Now an Altar doth not belong unto the first sort but unto the second and therefore there may be a sacrifice without an Altar Fourthly we answer that usuall and ordinary Answ 4 sacrifices have Altars properly so called but it doth not hence follow that therefore the sacrifice of CHRIST must have such an Altar because it was a transcendent and not an ordinaty sacrifice Christ himselfe being both the knife oblation altar and Priest Vers 20.21 VERS 20.21 Who so therefore shall sweare by the Altar sweareth by it and all things thereon And who so sweareth by the Temple sweareth by it and him that dwelleth therein Quest Whether is it lawfull to sweare by the Saints or by other creatures Answ They take the name of God in vaine which doe sweare by any other then by the name of God and therefore the Rhemists in hunc locum erre who maintains swearing by the name of Saints The truth of this answer appeares evidently by these particulars viz. First God commandeth that we should sweare onely by his Name Deut. 6.13 and 10.20 Exod. 23.13 Secondly God reproveth those which sweare by any other then by him as Zephan 1.5 Thirdly Invocation belongeth onely unto God but the taking of an oath is a kind of invocation therefore it is a service due onely unto God Fourthly in taking of an Oath we call God to be a witnesse unto our Soule but God only knoweth the secrets of the heart and neither Angell nor Saint nor any other Creature and therefore we are to sweare by none but God onely Fifthly hee that sweareth giveth unto him by whom he sweareth power to punish if he sweare falsly but God onely is able to punish the Soule Matth. 10.28 And therefore we must sweare onely by him Object Against this the Rhemists object thus It is lawfull to sweare by the name of Saints because all is referred to the honour of God as he that sweareth by the Temple sweareth by him that dwelleth therein Answ 1 First in this place CHRIST reproveth the Pharisees for their Swearing and condemneth it by this argument that howsoever they thought it a small matter to sweare by the Temple yet in effect they did sweare by God himselfe And thus he doth not here justifie swearing by Creatures but confuteth that nice and unwise distinction of the Pharisees who taught That it was nothing to sweare by the Temple but by the gold of the Temple verse 16. CHRIST here shewes that they could not avoid swearing by God when they did sweare by the Temple because it was the place of his habitation and so they did in such an oath take the name of God in vaine And thus we see the boldnesse of our Rhemists who dare justifie swearing by creatures by the same reason that CHRIST condemneth it Answ 2 Secondly our Saviour here saith nothing but this that in every oath there is an invocation of the divine power and therefore whosoever sweareth by a creature committeth idolatry in making it his God Answ 3 Thirdly if our Saviour should here allow of swearing by Creatures as by heaven saying He that sweareth by heaves sweareth by the throne of God he should be contrary to himselfe for elsewhere he saith Sweare not at all neither by heaven for it is the throne of God Matth. 5.34 VERS 23. Woe unto you Scribes and Pharisees hypocrites for yee pay tithe of mint and annise and cummin and have omitted the weightier Vers 23 matters of the Law Iudgement Mercy and Faith these ought ye to have done and not to leave the other undone What things in generall were tithe able amongst the Jewes Quest First their yeerely encrease was either cattell Answ 1 fruits of the trees or fruits of the Land now of all these they payed tithes even to mint annise cummin as is cleare from this verse Secondly after many corruptions in the Church of the Iewes many things became questionable whether they were citheable or no whence the high Court of their Sanhedrim decreed That in the things doubtfull which they termed Demai though they paid neither first nor poore mens tithe yet they should pay a second tithe and a small heave offering namely one part of an hundred Moses Rotsens fol. 199. Colum. 3. Now mint annise and cummin seeme to have bene of these doubtfull things in which though the decree of their Sanhedrim required but one in the hundred yet the Pharisees would pay a just tenth as appeares by this verse whence it was that they boasted That they gave tithes of all that they possessed Luke 18.12 In which they out-stripped the other Iewes who in these payments tooke the liberty granted them in the Sanhedrim VERS 24. Yee blind guides Vers 24 which straine at at a gnat and swallow a Camell Bellarmine Lib. 2. Cap. 1. de Peccato produceth this place for the proofe of Veniall sinnes Object reasoning thus Some sinnes are compared to things which are most light in their owne nature and some to things most heavy Some compared here to Gnats and some to Camels and Luke 6. some to motes some to beames and therefore some are veniall some mortall First these are proverbiall speeches and therefore Answ 1 are not to bee extended beyond the scope of CHRIST Secondly that which is a gnat or a mote comparatively Answ 2 may be a great mountaine positively hence the earth is great and large absolutely but in comparision of the heavens it is but like a point And therefore this followes not some sinnes are small in comparison of others therefore they are so small and veniall in their owne nature that they doe not deserve eternall condemnation Bellarmine himselfe I know would confesse if he were alive that simple fornication were but a small sinne in comparison of poysoning and murdering the Pope and Cardinals and Clergie of Rome and burning to ashes the whole Citie but from
words where the carkase is that is the body there will the Eagles that is the spirits of the blood be gathered together The absurdity of this exposition is clearely shewed by Mr. Foster in his spunge to wipe away this Weapon salve and J doe not beleeve that Mr. Floud who so stoutly maintaines the lawfulnesse of that wonderfull salve against him will defend this exposition or undertake to prove this to be the sense of this place Secondly Origen by the carkase understands Answ 2 the Church by the Eagles the Doctors of the Church and by their gathering together their union and consent in the faith of CHRIST crucified Thirdly some by Carkase here understand the Answ 3 passion of Christ by the Eagles the Saints and by their gathering together the efficacie of his merits sufficient for all Hierome Fourthly others understand this place to be an Answ 4 adumbration of the day of judgement by the carkase understanding CHRIST the Iudge by the Eagles the soules going to judgement and by the gathering together the generall judgement Thus Chrysost Hilar. Ferus Aretius Stella Maldonat Fifthly others interpret this place of the Saints ascending Answ 5 up into heaven whether Christ hath carried his humane body which suffered death for us that where CHRIST now is there all his Saints shall ascend and be hereafter Thus August and Gregor and Muscul And this seemes to be the truth for the Disciples Luke 17.37 had asked Christ whether the Elect should he taken To this Christ answers wheresoever the body is c. In which similitude we must observe That as the nature of the Eagle is to flye unto the carkase though it be farre off so the faithfull and heavenly Eagles above all things long to feed of Christ and to be where he is And againe as the Eagle is content with the carkasse in what place soever it is so the Elect regard no more nor more then this to be where CHRIST is VERS 30. Vers 30 And then shall appeare the signe of the Sonne of man in heaven What is meant by the signe of the Sonne of man Quest I dare not undertake to determine this question Answ but in the handling of it will onely doe as many more have done before me that is shew the opinions of others and which of them J rather adhere unto First Lyranus thinkes that this signe shall be the Answ 1 signe of the Crosse and Speare and nailes and other instruments of Christs death altogether and not any one of them onely Secondly Lactantius is of opinion that before Answ 2 Christ descend to judgement Cadet repente gladius é Coelo a sword shall suddenly fall from heaven that the righteous may know that the Captaine of the Lords hoast is comming Lactant. lib. 7. Cap. 1. Thirdly Zaga Zabo the Aethiopike Bishop Answ 3 saith That CHRIST shall beare the crosse before him in manu gladium and a sword in his hand to avenge himselfe upon his crucifiers and all the enemies of his Crosse Damianus de morib Aethiop Answ 4 Fourthly some by this signe understand the signe of the Crosse onely but yet with some differences For I. â—ome thinke this signe shall be the signe of the Crosse in mens foreheads II. Others think that this signe shall be a banner with the signe of the Crosse in it displayed before in signe of victory Gloss interlin III. Others avouch that the Sonne of man shall appeare in the day of judgement with a Crosse borne before him Bellarm. de sanct Lib. 2. Cap. 28 et Rhemist in hunc locum et Chrysost et Muscul And Chrysostome renders the reason why this sign of the Crosse shall appeare namely for the justification of Chrst when he shall enter into judgement with his enemies as if a man being hurt by the throwing of a stone at him should bring the stone along with him unto judgement for the quicker convincing and greater confusion of him that threw it at him Musculus thinkes that it shall be borne in triumph against all the wicked and also against the Prince of the world himselfe both to shew the freedome and deliverance of the Elect and also to declare unto all the world that this JESUS which was crucified is the Almighty Lord of Heaven and Earth Answ 5 Fifthly some thinke that by this signe is meant the very body of CHRIST having the testimonies of his sufferings upon it that is the wounds of his hands and feet and side and Chrysostome thinkes that this may be And Dr. Willet doth incline to this rather then the former although simply he assents to neither It is more like saiâ—h he that Christ at his comming should shew the markes and prints of the nayles and speare in his body then the signe of the Crosse for those were felt and seene in his body after the Resurrection so was not the other but it is a bare conjecture without any ground of Scripture that the wounds are either now in Heaven to be seene in the glorious body of Christ or that they shall be beheld and looked upon in the day of Judgement The wicked indeed shall behold him whom they have pierced but it followeth not thereupon thâ—t he shall appeare as pierced How is it possible that either the body of Christ being perfectly glorified should still retaine any spots or blemishes or that they could be espied in so glorious a body which with the brightnesse thereof shall obscure the Sunne Answ 6 Sixthly our Ecclesiasticall Expositors doe understand the signe of the Sonne of man to be the Sonne of man himselfe Caelesti potentia praeditus quasi signo in sublime erecto c. Being endowed with celestiall power as with a signe he shall turne the eyes of the world towards him Calvin et P. Martyr Answ 7 Seventhly the signe of the Sonne of man in the heavens is nothing else as J conceive but his conspicuous and glorious appearing who shall come in great glory as a signe in the heavens to be seene of all the world Now I cannot imagine that it signifies any such visible signe as is formerly conceived in the five former answers because it is said Mark 13.19 and Luke 21 27. Then shall they see the Sonne of man Whereby it appeares or at least seemes that the signe of the Sonne of man is the Sonne himselfe in his glorious appearing Eighthly it is great presumption so boldly to Answ 8 affirme as Bellarmine doth that it shall be the signe of the Crosse having no Scripture for it at all Other signes we find that Christ hath appeared with as the signe of the Raine-bow Revelat. 10.1 with a two edged sword Revelat. 1.16 and with a booke in his hand Revelat. 10.2 Now wee have more reason to beleeve that Christ may appeare with those signes by the which he hath sometime shewed himselfe then they have for the signe of the Crosse VERS 31. Vers 31 And he shall send his Angels with a great
for the dead therefore we may also satisfie for them for we grant that we may one pray for another while we live but we cannot one satisfie for another beause supplication is of mercy but satisfaction is of desert Answ Secondly neither is it true that the prayers of the living doe profite the dead for request and intercession avayleth not after sentence is given and judgement past which is in the finall end and departure out of this life as is evident from this verse for after the gate is shut there is no entring Willet synops fol. 1212. VERS 11. Vers 11 Afterwards came also the other Virgins saying Lord Lord open unto us Although these foolish Virgins have no part in CHRIST yet they come boldly Obser and desire to enter into heaven to teach us That many are seduced and deceived by a false confidence Reade Luke 18.11 Matthew 7.22 Iohn 7.49 and 9.24 From whence comes it that so many are seduced Quest 1 and deceived by a false trust First it proceeds sometimes from internall selfe-love Answ 1 we naturally thinke well of our selves being blinded with selfe-conceits but God judgeth according to truth Rom. 2.2 Secondly this comes sometimes from some externall Answ 2 and internall testimonies as for example I. They see some to be worse then themselves And II. Many to be as bad as themselves And III. They highly price that honesty which they see in themselves And IV. They have a forme of Godlinesse in their lives and conversations 2 Tim. 3.5 And V. They have perhaps some sparkes of the conscience of sinne and of sorrow for sinne and some desire of God and heaven and some hope to enjoy them But these and greater then these may be in reprobates Hebr. 6.4 and 10.26 2 Peter 2.20 VERS 12. But he answered and said Vers 12 Verily I say unto you I know you not Is not CHRIST omniscient Quest doth he not know all things and all men how then doth he say here I know you not There is a double knowledge Answ namely First Negative and this the present text speakes of Verily I know you not and Chapt. 7.23 Depart from me I know you not that is I acknowledge you not neither ever did as mine and therefore depart from me Secondly Positive and this knowledge of God is threefold viz. I. Intuitiva whereby God knowes all men and all things And II. Approbativa whereby God knowes all the faithfull And III. Vindicativa whereby God knowes all wicked men VERS 19. Vers 91 After a long time the Lord of those servants commeth and reckoneth with them § 1. After a long time Sect. 1 How many things are observable in this verse Answ Three First Tempus the time when the Master commeth and that is after a long time Quando Secondly Author The person comming and that is Christ the Lord of those servants Quis Thirdly Wherefore this Lord commeth and that is to reckon with his servants Quorsum Quest 2 How can God be absent a long time seeing he is every where always or how can Christ be absent from his faithfull servants a long time seeing he hath promised to be with them even unto the end of the world Matth. 28.20 Answ 1 First J omit at this time the Schoole distinctions of the Humanity Deity providence and grace of CHRIST Answ 2 Secondly there is a double presence of CHRIST namely I. Cryptica and secret and thus Christ is perpetually present with his servants II. Apocalyptica and revealed and thus we expect him in the Clouds hereafter And of this the Text speakes Observ Our Saviour by these words After a long time would teach us That the Lord doth not presently but after many delayes and much prolonging of the time judge the wicked Read Exod. 34.6 Numb 14.18 Psal 103.8 and 145.8 Luke 20.9 Genes 15.13 16. and 6.3 and 2 Chron. 36.16 Esa 30. â—8 c. Quest 3 Why doth not the Lord call wicked men to account presently but after much procrastination and delay Answ 1 First he doth this for the greater judgement of the wicked that their sins may waxe ripe unto vengeance Read Esa 5.19 and 2 Peter 3.4 and 2 Thessal 2.11 And therefore the opinion of the common sort of people is foolish and false who I. Thinke the godly miserable because they are not presently freed from calamity and misery Wisdom 31. c. and 5.4 II. Thinke the great ones of the world happy because no evill befals theÌ„ at all Iob. 21.7 c Psal 73.4 c. But if they be wicked they shall be cut off at the last Iob. 21.4 Psal 73.18 None are blessed but they whose sins shall not be imputed unto them Psal 31.1 c. And therefore wicked men though never so great are not happy 2 Peter 2.4 9. Answ 2 Secondly God doth this that is spare wicked men long for the tryall of the godly and faithful yea he punisheth his owne oftentimes much for the exercise of their patience as we may see 1 Peter 1.7 and Esa 57.17 but most plainly in Iob who was afflicted that sharply in all kinds viz. I. Jn his cattell Chap. 1. II. In his children Chap. 1. III. In his owne body Chap. 2.7 IV. In his kindred Chap. 6.4 and 19.13 V. Jn his servants Chap. 19.15 VI. In his wife Chap. 19.17 VII Jn his soule in his sleepe and dreames Chap. 7.14 VIII By his wife Chap. 2.9 IX By impatiencie Chap. 7. X. By his three friends Chap. 16.2 XI But more particularly by Elihu Chap. 32. Yea XII By the Lord himselfe Chap. 38. And all for the tryall of his patience confidence and perseverance Answ 3 Thirdly God with-holds just vengeance from the wicked a long time for the approbation of his long suffering and patience 2 Peter 3.9 Luke 13.7 and 1 Timoth. 2.4 What is here required of us Or what may we Quest 4 learne hence First Judges must learne hence to punish gently Answ 1 and with great deliberation not rashly or maliciously for anger is the worst Counsellour that a Judge or Magistrate can have The Lacedemonians alwayes before battell offered sacrifice to the Muses and Clemencies The Romans tyed a bundle of rods or sticks to their mortall hatchet that so before any could be beheaded therewith they might have time to consider whether the party deserved death justly or not So the Venetians carried the punishing sword alwayes covered that there might be time to consider of the fact before execution Athenodorus advised Augustus to sâ—y over when he was angry the Greeke alphabet before he executed his anger or punished him with whom he was angry Charilaus the King of the Lacedmeonians being incensed said OcciacreÌ„ nisi irascerer J would kill thee if J were not angry And therefore from the Lords long suffering and these examples Judges may learne to execute judgement in clemencie and with mature advice Secondly we must learne not to frustrate the Answ 2 Lords expectation but to amend our lives
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
it leads men unto most notorious offences so it ends and brings men unto most fearefull judgements How many are the causes of Desperation and Quest 2 what are they that knowing them we may learne to avoid this fearefull offence which Iudas here fell into The causes of Desperation are many namely Answ First a shame to confesse sinne or to have sinne to be knowne many are so confounded when thâ—y thinke of the shame which wil redound unto them when some sinne they have committed is published that to prevent it they desperately cut the thread of their owne lives Secondly the next cause of Desperation is the multitude of sinnes many reviewing the Catalogue of their offences find them to be in number numberlesse the sight whereof doth so amaze and affright them that they despaire of mercy with Iudas in the text Thirdly another cause of Desperation is the greatnesse enormâ—ousnesse of the offence many see some sinne which they have committed to be so hainous and horrible that with this traytor they despaire of mercy and hasten vengeance by their desperate enterprizes Fourthly the next cause of Desperation is the continuance in sinne many calling to mind how long they have wallowed in the puddle of iniquity despaire of mercy and desperatly lay violent hands upon themselves Fifthly another cause of Desperation is a certain pusillanimity of mind for many considering the many and great workes which God requires of them unto salvation do utterly despaire of heaven and like faint-hearted Cowards give over the work and warre unattempted excusing themselves with the old proverbe Vni atque geminis praestat involvi malis they may as well sit still as rise and catch a fall they may as well never undertake the taske as take it in hand and be enforced to give it over againe unfinished Sixthly the next cause of Desperation is a false imagination or judgment of our selves and works many are so sensible of their weaknesse and inability to serve the Lord and so sensible of their lukewarmenesse in his service and worke and of the power and strength of temptation that they are ready to despaire because if they belonged unto God then undoubtedly they thinke that it could not nor should not be thus with them This cause hath place sometimes in the faithfull in whom it is onely temporall not at all finall Seventhly another cause of Desperation is the weight of some temporall affliction many being under some heavie burden of corporall calamity thinke to free themselves from it by putting a Period to their lives skipping thus as the Proverbe is out of the pan into the fire and passing from corporall paines to eternall punishment Eighthly the last cause of Desperation is Infidelity many distrust of the truth of the promises of the power and love of God and of the valew of CHRISTS death as though neither God nor CHRIST could nor would save them although they should repent crying our desperately with Cain My sinnes are greater then God can forgive Quest 3 What are the remedies against Desperation or these causes thereof Answ The Remedy against this great evill is a sure trust and confidence in the mercy love power and truth of God who hath promised that his mercy shall be above all his workes and above all our sinnes if we will but repent And therefore let us learne and labour truly to repent and turne from our sinnes and we may find hope and comfort and be assured of mercy and favour More particularly First if the shame of the world terrifie us then let us remember that if men condemne us for sinne they will commend us for repentance yea this shame iâ— temporall but the infamy of desperate persons is perpetuall and eternall and although men blame them for sinning yet God will pardon them and blot all their sinnes out of his remembrance wherefore they need not set by the shame of men if they have the praise of God Secondly if the multitude and magnitude of our sinnes come into our remembrance let us repent us of them and be truly sorrowfull for them but not despaire because the mercy of God is infinite and the merits of Christ are of an infinit valew and worth and his blood which was shed for penitent sinners is sufficient to purge us from all our sinnes Thirdly if we be almost at the Gate of Desperation by reason of the consideration of our continuance in sinne then let us remember that the time of our former ignorance God will not regard but willingly passe by if now from henceforth we labour to redeeme the time devoting our selves wholly up to the service of our God Fourthly if we begin to despaire and doubt that we shall never be able to doe that which God requires of us unto salvation then remember Conanti aderit Deus God will be present with us if we doe our endeavour yea he will accept of the will for the deed if he see that with our minds we serve the Law of God yea he will give us both the will and the deed and inable us in some measure to doe those things which he requires of us if in sincerity of heart we desire and endeavour to serve him Fifthly if we be dejected and plunged into the pit of sorrow through the sense of the weaknesse of grace and the strength of corruption in us we must then remember that the Lord hath promised to strengthen the weake and to cause the barren to bring forth and to feed and nourish babes untill they come to strength and to the measure of perfect men And he is faithfull in his promises and tender in his affections unto all his children wil neither quench a smoaking flaxe nor breake a bruised reed nor reject nor cast off any of his babes because they are sicke and weake Sixthly if the sense of any heauy affliction lying upon us be ready to sinke us in the Whirle-poole of desperation let us then remember that I. The deare children of God have endured longer and heavier afflictions then we have or doe as we may see in Ioseph Iob and David II. That afflictions doe attend all those who would be saved yea that they who would come unto heaven must suffer affliction it being given unto them to suffer Philip. 1.29 III. That God will lay no more upon us then he will inable us to undergoe By these and the like meditations we must strengthen and arme our selves against doubting and desperation VERS 9 10. Vers 9.10 Then was fulfilled that which was spoken by Ieremy the Prophet saying And they tooke the thirty peeces of silver the price of him that was valued whom they of the children of Israel did value and gave them for the Potters field as the Lord appointed me Then was fulfilled that which was spoken by Ieremy the Prophet Sect. From what Prophet or place doth the Evangelist Quest 1 cite these words First for answer unto this the next qu. I
us the benefits of his passion or to shew that now his armes were alwaies open to receive all that will come unto him Tenthly Christ in his death received 5. wounds in his hands feet and side which may be fitly compared either I. To the 5. stones which David choose when he was to fight against Goliah for as he with these overthrew the Gyant so CHRIST by those overcame the Devill Or II. To the 5. shekels which were given in the old Testament for the redemption of the first borne Numb 3 47. because we were redeemed by these wounds of his Eleventhly St. Paul Colos 2 14. doth teach us to contemplate those nailes wherewith Christ was fastened to the crosse because by them the hand writing which was against us is taken away and nailed unto the crosse That is as a creditour gives in the bond and teares it in pieces when the debt is payed so by the nailes of Christs crosse and by his suffering the hand writing which was against us is done away and our sinnes pardoned and our debts payed and full satisfaction made and we freed from the judgement of God If the studious Reader would see these particulars enlarged and divers more besides these let him read Chemnit harm part 2. addit Gerard. pag. 158 159. We observe before Chap. 26 28. that the Iewes mocked CHRISTS offices namely First his Propheticall office in that place Prophesie who smote thee And Secondly his Priestly office in this Chap. vers 42. He saved others he cannot save himselfe And Thirdly his Kingly office in this verse Haile King of the Iewes Now we may observe further That as they mocked his office so they also despised his offices For First they despise his Kingly office We have no King but Caesar Iohn 19.15 And Secondly they despise his Propheticall office Deuter. 18.15 And Thirdly they despise his Priestly office cleaving yet to the Ceremonies of the Law for so long as they stand to the Ceremoniall Law they cannot be made partakers of Christ crucified as is evident thus That Sacrifice which was burnt without the gate the people cannot be partakers of according to the Leviticall Law but Christ suffered without the gate therefore the Jewes who cleave to the Ceremoniall Law cannot be partakers of it Hebrew 13.12 13. Vers 34 35. VERS 34 35. They gave him vineger to drinke mingled with gall and when he had tasted thereof he would not drinke And they crucified him and parted his garments casting lots that it might be fulfilled which was spoken by the Prophets They parted my garments among them and upon my Vesture did they cast lots Sect. 1 § 1. They gave him gall in his drinke This was literally fulfilled in Christ in this place but figuratively in David that is they vexed him as if they had put gall in his drinke Psalm 69.22 Sect. 2 § 2. They cast lots upon his garment This was literally fulfilled in CHRIST in this place but typically in David that is they parted his honour and dignity as if they were casting lots upon them Psalm 22.18 Vers 38 VERS 38. Then were there two Theeves crucified with him one on the right hand and the other on the left Quest What were the names of these two Thieves who were crucified with CHRIST Answ Although the Scripture nominates them not yet some writers give them these names Dismas and Gosmas Dismas the happy and Gesmas the miserable Thiefe according to the Poet. Gesmas damnatur Dismas ad astra levatur that is When Gesmas di de to Dives he was sent When Dismas di de to Abraham up he went Vers 44 VERS 44. The thieves also which were crucified with him cast the same in his teeth Quest 1 How can this verse stand with Luke 23 39. for here it is said The theeves mocked him and St. Luke saith onely one of the teheves mocked him Answ 1 First some say that the Scripture speaking generally of any thing by a figure called Synechdoche doth attribute that to the whole which is proper to some part onely and so here ascribeth that to both the theeves which agreeth but to one Or Answ 2 Secondly it may be answered thus That St. Mat. was an Hebrew and the Hebrewes ordinarily and usually put the plurall number for the singular as Iudg. 12.17 He was buried in the Cities of David that is in one of the Cities of David so Psalm 1.3 A tree planted by the Rivers of waters that is one of the Rivers so Ionas 1.5 He went downe into the sides of the Ship that is to one of the sides thereof and here The theeves railed upon him that is one of the Theeves railed upon him Or Thirdly it may be answered thus that at the Answ 3 first both the evill doers did mocke Christ and of that time speakes St. Matthew but afterwards one of them was miraculously converted and the other alone mocked him and of this time speakes St. Luke How doth it appeare that this thiefes repentance Quest 2 was true unfeigned and lively First It is evident that it was true and unfeigned Answ 1 thus viz. I. By his repreving his fellowes continued blasphemy II. By his acknowledging that Gods hand was just against them both because of forme evil III. By defending the cause of JESUS and boldly avouching that he was Innocent when none of his Disciples durst speake Secondly it is cleare That his repentance was Answ 2 lively and sprong of Faith thus viz. I. By his believing that JESUS was the King of Heaven II. By the gift of holy prayer bursting then from his believing heart in these words Lord remember me when thou commest into thy Kingdome III. By Christs promise unto him This day shall thou be with me in Paradise VERS 45. Vers 45 Now from the sixth houre there was darkenesse over all the Land unto the ninth houre § 1. And there was darkenesse that is the Sect. 1 Sunne was Eclipsed What is the Eclipse of the Sunne or the cause Quest 1 of it The cause of it is Answ the interposition of the Moone betweene the Sunne and the Earth Why did this Eclipse continue so long or why Quest 2 was the Sun hid from the sixth houre to the ninth that is from 12. of the clock to three which happens not in naturall Eclipses First the Sunne was so long hid as ashamed of Answ 1 the grosse and enormious impiety of the Iewes in crucifying the Lord of glory and defiling their hands with innocent blood Secondly the Sunne was long darkened because Answ 2 the Sunne of righteousnesse was Eclipsed Thirdly to shew the long darkenesse and blindnesse Answ 3 which was to come on the Iewes for this foule offence Whether was this darkenesse at the death of Quest 3 Christ an ordinary Eclipse or not No but extraordinary and miraculous Answ And therefore the Philosophers are said to have said of it Aut Deus natura patitur aut astra et elementa montiuntur aut
one 3dly others answer that St. Mark restraines that unto one Mary which was common to her companions Answ 3 naming her onely as the chiefe of all or unto whō Christ more purposely appeared Pareus s VERS 2. And behold there was a great earthquake Verse 2 for the Angell of the Lord descended from heaven and came and rolled backe the stone from the doore If the studious Reader would see what application may be made of this Earthquake let him read Chē harm part 2. Gerard. pag. 248. b. And if he would see how hence Bellar. would prove that the body of Christ doth not occupy any place but that he may be at once intirely in regard of his humanity in many places r I eferre him to Chamier tom 2. de corp Christi lib. 6. Cap. 7. pag. 211. a. § 22 23. VERS 6. He is not here for he is risen as he said Verse 6 Come see the place where the Lord lay He is not here for he is risen Quest 1 It is questioned and controverted betweene us and the Church of Rome whether it imply a contradiction for on body to be whole and entire at the same time in many places Answ 1 First hereunto the Papists say that the body of CHRIST may be and is in many places at once locally and visibly and that his flesh is at the same time in heaven and in earth in the Eucharist Bel. de Sacram. Euchar. lib. 3. Cap. 4. Answ 2 Secondly we affirme that it implies a contradiction to say what they doe herein and we prove it hence thus The Scripture plainly saith that Christ hath a true naturall body and in all things like unto us Hebr. 3.17 Therefore neither can his body being a true humane body as ours are be in many places at once neither can it chuse but occupie that roome and place where it is The Angell said He is risen he is not here but it had beene no good argument to say he is risen and gone to another place and therefore he is here if so be the body of CHRIST might be in many places at once The Scripture then hath defined it that Christs body is in one certaine place Wherefore to say that Christ hath a true natural body and yet retaineth not the naturall properties of a body or that he hath and hath not a true naturall body is to speake contradictions Jf the Reader would see this Answer of ours impugned and the oppositions answered Let him read Dr. Willet synops controv general 10. de Euchar. quc 1. pag. 611. c. Amos Bellarm. enervat tom 3. pag. 135. The Angell by telling the women here that Christ was risen againe from the dead doth give occasion unto us to consider a little of the Resurrection of Christs body Our Questions here abouts shall be these Quest 2 What and how many are the parts of Christs Resurrection Answ There are two parts of thereof namely First Vivification which was the conjunction of the body and soule of Christ together againe by the power of God Iohn 2.19 and 10.18 And is therefore attributed to the Father Romans 6.4 and 8.11 and Acts. 2.24 although as it is opus ad extra it is common to all the three persons of the blessed Trinity And Secondly a going out of the Sepulchre for Christ being restored againe unto life and all obstacles which might hinder his Resurrection being removed againe by an Almighty power he came gloriously out of the grave or tombe wherein he was laid Matth. 18 2. Quest 3 What are the Causes of Christs Resurrection Answ 1 First the glory of God and Christ Iohn 17.1 and Romans 1.4 And Answ 2 Secondly the fulfilling of the Prophesies Psal 16.10 Matth. 12.39 and 17.13 and Acts. 4.24 And Answ 3 Thirdly to shew that he is the Resurrection or that we are raised from death unto life by the power of Christ Iohn 11.25 And Answ 4 Fourthly because Christ hath now fully satisfied for sinne and where there is no sinne there is no death Romans 6.10.23 And Fifthly he rose againe for the discharging and executing of his Offices because part of them were principally to be performed after death Read Answ 5 Psal 110.4 and 45.7 and Esa 97. Luke 1.33 and Rom. 8.34 And Sixthly that it might certainly and evidently Answ 6 appeare that Christ overcame the Devill sinne and death And Seventhly the last cause of Christs Resurrection Answ 7 was our salvation Romans 4.25 What were the fruits of Christs Resurrection Quest 4 First the fruit of Christs Resurrection which Answ 1 respects himselfe is this namely that having suffered for us hee is made partaker of a glorious life for us And Secondly the fruits of Christs Resurrection respecting Answ 2 us are these to wit I. An effectuall application of his righteousnesse and satisfaction performed for us Acts. 13. and Rom. 4.25 and 1 Cor. 1◠18. And II. Our regeneration and sanctification by the holy Spirit Rom. 6 4 5. Colos 3.1 and 1 Pet. 1.3 And III. A demonstration and obsignation of our Resurrection unto life eternall Rom. 8.11 and 1 Cor. 15.13 and Revel 1.5 And IV. Consolation against all affliction yea death it selfe Iob. 19.25 and 2 Tim. 2.8 And V. A certainty of the defence and full glorification of the Church Iohn 14.3 Why doth the Lord now adayes rather use the Quest 5 Ministery of men then of Angels in confirming and Preaching the truth of CHRISTS Resurrection First because our infirmity and weakenesse cannot Answ 1 beare the light or aspect of Angels as we may see by these women who were afraid when they saw the Angell verse 5. Secondly the Lord doth this for our greater Answ 2 consolation that we hearing them who are of the same nature with us and sinners like us may be raised up to comfort Thirdly this is done because the Lord would Answ 3 have an accesse to his heavenly doctrine made manifest and laid open unto all men in the ministery of the word and not peculiar Revelations to be expected or sought for by Angels Romans 10.6 Fourthly the Lord hath appointed that Christ Answ 4 should be preached unto us by the Ministery of men not of Angels because he would have all glory to be reserved unto himselfe as in merit so also in the application of the benefits of the Gospell for in this his power is wonderfully shewne that against the gates of hell he opposeth weake men Fifthly this was done also that people might Answ 5 reverence obey and receive the Ministers as the Messengers and legates of Christ and on the other side that Ministers might embrace and love their people with a sincere and fatherly affection Sixthly if Christ and the Gospell should be Answ 6 preached unto us by Angels it were necessary that they should use a humane not an Angelicall speech unto us and hence the Angels appeared here in an humane forme when they were to publish and preach the Resurrection of Christ
holding and kissing my feet Let them now goe for I am not about presently to ascend unto my Father but I will before my Ascension tarry with you a certaine time when both those and the rest may both see and touch me Now therefore forebare and goe tell my Disciples c. Sect. 3 § 3 And they worshipped him Quest How is adoration attributed or given to the humanity or flesh of CHRIST seeing it is a worship proper to the Deity Answ Although the flesh of CHRIST as flesh and a creature is not to be adored but it selfe adores the divinity as Cyrill speakes de recta fide ad Theod. lib. 1. Col. 693. yet in regard of the union thereof Cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the substantiall word which is to be adored the flesh is coadored with one adoration because neither in faith nor in vocation can the flesh be separated from the Deity Jndeed the proper cause of adoration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity which is in the body and with the body of Christ and which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely adorabilis And therefore as the purple robe or Crowne of the King separated from the body or head of the King are not to be worshipped but being on the head or body of the King the King with his Crowne and robe on are worshipped So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divinity of Christ with his flesh The like Question unto this is handled by Epiphanius in Anchorato pag. 367. and by Augustine de verb. Dom. serm 58. and Chemnit harm Part. 2. Gerard. pag. 342. a. medio Vers 10 VERS 10. Goe bid my brethren goe into Galilee and there they shall see me Quest How often did Christ appeare unto any after his Resurrection Answ 1 First St. Marke saith that Christ first appeared unto Mary Magdalene onely neare unto the Sepulchre and this St. Iohn also mentions 20.16 Answ 2 Secondly afterwards he appeared to Mary together with some other women as our Evangelist here hath it verse 9 Answ 3 Thirdly he appeared to two Disciples that were going to Emauâ— and talked with them Marke 16.12 and Luke 24.13 Fourthly he appeared to Peter alone Luke 24.34 and 1 Cor. 15.5 Fifthly he appeared to the ten Apostles when Answ 4 they were together in one house Thomas being Answ 5 absent Luke 24 26. Iohn â—0 19 And all these five Apparitions I conceive have beene upon the day that he arose from death unto life Sixthly he appeared to the Apostles being Answ 6 shut up in one house when Thomas was with them And this was 8. dayes after the Resurrection And these 6. Apparitions were in Iudea Seventhly he appeared unto the Disciples in a Answ 7 Mountaine in Galilee Matth. 28.16 Whence it seemes to me cleare and evident That the Disciples did not goe presently after they had received the command into Galilee but some 8. dayes after Yea this is the Apparition I conceive which St. Paul speakes of 1 Cor. 15.6 where he saith That CHRIST was seene of above 500 brethren at once who either followed the Apostles out of Iudea or flocked unto them when they were on the Mountaine out of Galilee Eightly hee was seene againe by seven of his Answ 8 Disciples as they were fishing at the Sea of Tiberias Iohn 21.1 c. Ninthly hee appeared to Iames alone 1 Corinth Answ 9 15.7 Tenthly he was seene againe by all the Apostles Answ 10 after they were returned from Galilee to Ierusalem And this is mentioned both by Mathew Marke Lukâ— and Paul 1 Corinth 15. Now all these ten Apparitions were in the Earth Eleventhly there were two Apparitions of Answ 11 Christ from Heaven viz. I. Hee was seene of St. Stephen the first who suffered for him after his Ascension Act. 7.55 And II. Hee was seene of St. Paul as he went to Damascus Act. 9.3 and 22.6 and 1 Cor. 15.8 Twelfthly there shall bee another Apparition Answ 12 of him from Heaven in the last day when all the people of the earth shall see him comming in the clouds See Dr. Mayer upon this Verse Page 331 332. VERS 13. Say yee Vers 13 his Disciples came by night and stole him away while wee slept How may this be proved to be a lye Quest because it is commonly reported among the Jewes as a truth untill this day verse 15. That his Disciples stole him away by night First how can it be imagined that the Disciples Answ 1 of CHRIST who fled and were scattered abroad when hee was apprehended and sought lurking holes in the time of his Suffering dare now come to his Sepulchre to take away his body which is guarded about with Souldiers for this very purpose Chap. 26.63 64. And how can the armed Souldiers bee terrified or affrighted by unarmed Apostles Secondly the Sepulchre wherein Christ was Answ 2 laid was hewed out of a Rocke and therefore the Disciples could not by any underground caves or secret cranies or passages steale him away and not come in the sight of the Souldiers Thirdly if the Disciples would have adventured to have stollen the body of CHRIST they would Answ 3 not have staid untill it was guarded with a troupe of Souldiers but would have enterprised it before viz on the foregoing night when they might have done it with more safety and lesse danger Answ 4 Fourthly the Disciples could not watch one houre with CHRIST in the garden and shall wee thinke that they would wake a whole night almost to steale away a dead man Answ 5 Fifthly how could the Disciples remove away so great a stone as was laid at the Caves mouth and the souldiers neither perceive it nor awake Answ 6 Sixthly it was not the Disciples but the women who came first unto the Sepulchre yea the Disciples for feare had shut themselves up in bolted and locked houses and therefore there was no colour to dawbe over this lye That his Disciples came and stole him away Answ 7 Seventhly if there had beene no need of oppressing suppressing the truth then why doe the high Priests and Scribes take counsell together and summon a Conventicle Jf the thing had beene true then why doe they instruct the Souldiers in a lye If the Souldiers speake nothing but truth then why doe they take money If the Disciples did steale him away then why doe not they seeke to recover him from them and make them by force and violence to bring him backe againe or confesse the fact which they never went about at all Answ 8 Eighthly if the Souldiers slept then how could they tell that it was the Disciples who stole him away If all were asleepe but one who knew the Disciples and saw what they intended then why did not he awake the rest If they all were awake then why doe they lye in saying he was stolne while they slept If they say they saw and durst not speake who will beleeve them to be such cowards to feare naked poore