worship and yet in his life and conversation disobey God 1 Sam. 15.22 But none are pleasing unto him but those who labour sincerely to obey him Thirdly because our sinnes doe so pollute our best actions that nothing is pleasing unto God Answ 3 so long as our sinnes are not purged by faith Agg. 2.15 Proverb 21.27 Who are here to be blamed Quest 4 First those who trust in the worke wrought Answ 1 or in the bare performance therof for this may be done both without faith and love Answ 2 Secondly those who perform outward profession without inward subjection who will both pray and hear and yet not submit their wils unto the will of God but continue to walk after their own hearts lusts Answ 3 Thirdly those who make a profession of Religion and in the mean time hate envie injure and oppresse their brethren Abak 2.4 Esa 61.8 Many think to hide their oppressions wrongs done under a pretence of Religion like the Pharisees who made longs prayers that they might the more unsuspectedly prey upon poor widows Vers 10 11 12. VERS 10 11 12. And behold there was a man which had his hand withered and they asked him saying Is it lawfull to heal on the Sabbath daies that they might aâ—use him And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the Sabbath day will he not lay hold of it and lift it out How much then is a man better than a sheep wherefore it is lawfull to do well on the Sabbath daies From these three verses two or three generall Questions may be considered of Quest 1 Why did the Lord appoint a Sabbath or day of rest and that too upon the seventh day Answ 1 First some Jews are of opinion That the Sabbath being the seventh day was appointed to be kept holy because it is Saturns day which is evill and unlucky to begin any work in But this is a heathenish superstition to seem to worship those things for fear which are thought to hurt as Tullius Hostilius the third King of the Romans made the Quartane Ague and Fear and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the Stars of heaven nor worship those things which God had given for the service of men Deut. 4.19 Answ 2 Secondly the speciall reason why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the Creation were finished Answ 3 Thirdly divers Reasons may be yeelded why it was necessary that a day of rest should be appointed for the people of God namely I. This day was appointed and given ad destructionem erroris for the destruction of errours because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they which say 2 Pet. 3. Where is the promise of his comming for convincing their errour the Lord commanded this day to be kept as a monument of the Creation II. It was given to instruct us in the faith of our Redemption to signifie that Christs flesh should rest in the Grave according to that My flesh shall rest in hope Psalm 16. III. It was given to prefigure the truth of the Promise both in our spirituall rest from sin Damasc de orthodox fid lib. 4. cap. 24. as also in our everlasting rest in the Kingdom of God Cyril in Ioan. lib. 4. cap. 51. Now in heaven we look for rest from three things according to Thomas namely First A laboribus hujus vitae from the labours of this life Secondly A tentationum concussione from the trouble of temptation Thirdly A diaboli servitute from the service of the devill IV. It was ordained Ad inflammationem amoris to inflame our love that being free from worldly labours we might the better attend upon God V. It was given Ad opera pietatis for the works of piety for otherwise some would be so covetous that they would never leave working for gain Thom. in opuscul VI. This day was ordained that the bodies should be refreshed by this rest for some through their unsatiable greedinesse could scarse have afforded any rest unto themselves especially unto them who were at the command of others as children and servants Simler s Exod. 20. What things in the Sabbath were Ceremoniall Quest 2 and Temporall and what Morall and Perpetuall and what Mysticall First these things in the Jewish observation of Answ 1 the Sabbath were Ceremoniall namely I. The prescript of the day The Seventh day II. The manner of keeping it with the sacrifices oblations and other rites III. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under pain of death for he that gathered sticks was stoned Num. 15.4 The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects the Sabbath was Ceremoniall and bindeth not us now Secondly these things also in the Sabbath are Answ 2 Morall and Perpetuall namely I. The rest and relaxation of the creatures from their ordinary labour which was not the chief and principall but Accidentalis finis the accidentall end of keeping the Sabbath that so they might the better attend upon the service of God Calvin II. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise and the meditating upon his works as the Creation of the world the Redemption and Resurrection of Christ Simler s Exod. 20. III. Conservatio Ecclesiastici Ministerii the conservation of the Ecclesiasticall Ministery was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to Repentance Bastingius Vrsinus Thirdly Thomas maketh the Sabbath Ceremoniall Answ 3 in these four respects namely I. In the determination of the day II. In the Allegoricall signification as it was a sign of Christs rest in the grave III. In the Morall sense as it signifieth a cessation from every act of sin IV. In the Anagogicall signification as it prefigured our rest in the Kingdom of Heaven r Thom. 2.2 quaest 122. Art 4 But I rather with Vrsinus take this spirituall Sabbath which is begun in this life in ceasing from the works of sin and perfited in the next to belong unto the Morall and internall part of the Sabbath than to the Externall and Ceremoniall The two first indeed are Ceremoniall in the Sabbath the other two are not properly Ceremoniall seeing they are perpetuall but rather Morall Spirituall and Mysticall Answ 4 Fourthly As the Sabbath was unto the Israelites Typicall and
no such thing as a Kingdome of God and therefore it is but a fopperie to grieve for the losse of a thing which is not And thus the God of this world blindeth their eyes making them beleeve that as it is with the beast so also with man there is no more of them after death no reward for righteousnesse and therefore let them take their pleasure while they may I now come to answer the question Answ although I will not prosecute it amply but prove it briefely First if there be a God then there is a Kingdome of God But the former is true Therefore also the latter I. From the confession of all nations it appeares that there is a God because all worship something II. This is cleare also from the terrour of conscience which wicked men have as wee might shew by the examples of Herod and Nero but that something hath beene said before Chap. 2. ver 3. both of Herod and this horrour of conscience III. That there is a God is evident from the nature of Sathan wee grant that there is a divell which is spirituall invisible and eternall a parte post and shall wee denie that there is a God IV. From the creation of the world for either I. the world was made and then by whom but by God Or II. It was not made but is eternall now what a shame is this to give eternity unto the earth and to denie it unto God Secondly If there bee a resurrection of all either unto death or life happinesse or misery then there is a Kingdome of God and place of happinesse But the Resurrection is proved from these scriptures Esay 25.8 Apoc. 21.4 and 2 Pet. 3.13 and 1 Cor. 15. where it is proved by many arguments Therefore there is a Kingdome of God Quest 4 Where is this Kingdome of God Answ In heaven as appeares thus First from Scripture Phil. 3.20 and 2 Cor. 5.1 and Col. 1.5 Secondly it is called Jerusalem which is above Gal. 4.26 and Col. 3.1.2 quae supra Thirdly Christ ascended up into heaven Luke 24.51 Acts 1.9 and Ephes 4.8 so also Elias Fourthly the elect which are upon the earth at the last day shall be caught up in the clouds and shall meete the Lord in the ayre f 1 Thes 4.17 Fifthly there is a promise made us of a new heaven Esay 65.17 and 66.22 and 2 Pet. 3.13 and Apoc. 21.1 And therefore it is evident that this Kingdome of God is in heaven Sect. 3 § 3. Thy will bee done in Earth as it is in Heaven Quest 1 What is observable in this Petition Answ Two things namely First the thing desired viz. That the will of God may bee perfected Secondly the measure to wit as sincerely in earth as in heaven Object Bellarmine produceth this place to prove the possibilitie of fulfilling the law of God arguing thus We pray according to Christs prescription Thy will be done as in heaven so also in earth wherin we desire grace and abilitie to fulfill the law of God and we either attaine unto this perfection in this life or wee pray this prayer daily in vaine Answ 1 First in this prayer wee are taught daily so long as wee live to pray for pardon of our daily sinnes as we every day say give us this day our daily bread so also every day forgive us our trespasses and all the ancient Fathers confesse that this petition is necessary for al the Saints so long as they live But to those who obey God on earth as he is obeyed in heaven there is no neede of remission or pardon Therefore there is none obey God so on earth for although this be here desired by the Saints yet it is never obtained in this life Answ 2 Secondly this petition is three severall waies interpreted by the Fathers all which oppose Bellarmines argument I. Thy will be done in heaven so also on earth that is as thy will is accomplished in the Angels so let it bee also in men In this sense it is manifest that the regenerate doe not obtaine what they daily beg for untill they obtaine to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto the Angels II. Thy will be done in earth as it is in heaven that is let thy will bee obeyed as in the righteous so also in the wicked here first Bellarmine would blush to say that all wicked men should fulfill the law of God although we thus pray or shall equall the righteous in obedience Secondly in this sense the fulfilling of the law is not included because all those doe not for the present fulfill the law who are called righteous but humbly confesse and acknowledge their sinnes striving hard to the marke III. Thy will be done in earth as in heaven that is let the flesh assent unto thy will as doth the spirit neither let the flesh lust against the Spirit but as a good Spirit doth not resist thy will so let not the body resist the spirit This sense doth wholy overthrow the Cardinals argument for this perfect subjection of the flesh unto the Spirit although we pray for it in this life yet wee doe not obtaine it untill the end of our life Thirdly that which the Jesuite saith that Answ 3 we pray in vaine that the will of God may be obeyed in earth as in heaven except we attaine unto this perfection in this terrene and corruptible body is most false and vaine For he prayes not in vaine who in the time appointed obtaines what hee prayes for Now by this prayer unto God wee daily procure a greater measure of grace from him and approach nearer unto the perfect fulfilling of the will of God and at the length obtaine perfect righteousnesse Bishop Davenant de justitia actuali Cap. 52. pag. 562 563. Why doe we pray Thy will be done will not Quest 2 the Lord accomplish all his owne will Hic non oramus ut faciat Deus quod vult nam faciet omnia quacunque voluerit sed ut nos possimus facere quod ipse vult Answ Cyprian s we doe not here pray that God would doe what he himselfe desires for he will doe all his pleasure but that we may be able to doe whatsoever hee requires of us § 4. Thy will be done The ordinarie question is here what will of Sect. 4 God is here meant Signi an Beneplaciti Que 2.1 Whence this question may be demanded Hath God two wills Is there composition opposition or mixture in God As God is one so his will is one Answer but by reason of the consideration or the divers parts of this will wee terme it diversely Thus the Schoole men say Voluntas Dei respectu Modi Secreta Revelata Respectu object Decreti Mandati Respectu natura Signi Beneplaciti That which belongs unto our institution is this The Will of God is taken some times for that which Hee hath decreed to doe He would have done by us And is called Voluntas
the felicity and happinesse they have lost for there they are deprived First of the society of the Saints Heb. 12.22 And Secondly of light and the sight of heaven And Thirdly of God himselfe which by much is the greatest losse Chrysost s And therefore herein the Devill and reprobate Angels are worse I conceive then men are because they have more knowledge of the sweetnesse of God and his gracious and blessed presence then men have they being once partakers thereof in heaven which man was never Indeed if any should say that at the day of judgement it shall bee revealed unto the wicked how glorious the Lord is and how unspeakably hapâ—y all they are who enjoy that beatificall vision of his face in heaven that the remembrance of that losse may adde to their spirituall torment I could not tell how to gain say it but should be forced to subscribe unto it both because the evill Angels enjoyment of heaven was but short and also because there shall be nothing wanting to make wicked men perfectly miserable Hence III. In hell ariseth an envying of the happinesse of the Saints in heaven And here I conceive that the Devill doth exceed and excell all reprobate soules in envie because the righteous are perfectly and perpetually happy and can be harmed and molested by him no more m Ioh. 16.11 IV. In hell there is a desperation of helpe and mercy for all hope of favour or compassion from God there failes them Hence V. The mind is dejected and cast down being destitute of all courage to support it under so insupportable a burthen And thus wee may conceive what the torments are which are prepared in hell for the disobedient both in body and soule Quest 3 What things hinder us from preventing these torments by repentance Answ We are prevented principally by foure things namely First by insensibility as a man asleepe not being sensible of the danger wherein he is cannot be so carefull as he ought to avoid it So those who sleepe in sin and are neither sensible of the evill of sin or of punishment cannot be carefull to break off their sins or to avert these torments by repentance Secondly by presumption as they who are fully perswaded that they go right are carelesse to inquire after the right way so those who presume they are good enough are negligent in the preventing of this insufferable evill Iohn 9.40 Thirdly by Procrastination and delay Modò Modò non habet modum August many cry by and by and put off God with delays untill he cuts them off with death Many promise to repent to morrow and the next day to become new men but the new day brings new delayes and they still remaine the old men Fourthly by coldnesse in the perfecting of the worke many are content to repent and to turn from their sins and to turn unto God but they are too luke-warme remisse and negligent in the performance thereof not striving against sin even unto blood Heb. 12.4 And therefore if we desire to be free from these insufferable torments let us labour I. To be sensible of our sins and the miserable condition we are brought into and the punishments we are liable unto for our sins And II. Let us not presume of mercy and remission without faith and true conversion Yea III. Let us not delay our conversion but go about it out of hand Esay 55.6 And IV. Let us not undertake this difficult worke of repentance negligently remisly or sleightly but diligently and industriously remembring that the curse is not taken off but more surely set on upon such For cursed are they that doe this worke of the Lord negligently u Ier. 48.10 And V. Let us seeke unto the Lord by praier and powerfull supplication Ioel. 1.15 and 2.17 that he who alone is able would be graciously pleased to pluck us as brands out of the fire to convert us unto himselfe to avert from us those temporall judgements that we have deserved and to preserve us from those eternall torments which wee have just cause to feare How may we know whether wee shall be free Quest 4 from these torments or not For answer hereunto observe Answ that there are foure sorts of men to wit First some are affected with horrours and desperate fears as was Cain and Iudas Matth. 27.5 These are infinitly miserable Secondly some are insensible sottish and blockish fearing nothing though they run on in their sins these are equally and alike miserable with the former Thirdly some presume with their mouths but they lye with their lips they say they feare not the flames of hell they being assured of a part and interest in heaven but the Spirit of God doth not witnesse this unto their spirits it being only the suggestion of Sathan and a false perswasion And therefore these also are miserable because although they deceive themselves yet they cannot deceive God Gal. 6.7 Fourthly some have a true and living hope to be freed from painfull misery and to bee filled with perpetuall mercies 2 Tim. 4.8 And these are truly and of all these sorts only blessed and happy wherefore betwixt God and our owne consciencs wee should seriously examine of which of these sorts we are Sect. 2 § 2. Before our time The Devill seemes here most falsely to taxe Christ of injustice in these two phrases viz. First What have we to doe with thee Iesus thou Son of God As though I. Christ had had no power over Satan Or as though II. Christ had divided his Empire with Sathan Divisum imperium cum Iove Caesar habet Or III. Because Sathan had not invaded the parts of Christ but only the Gergasenes who were strangers from him and ther fore hee saith Quid mihi tecum what have I to doe with thee as if hee would say I harme none of thine Secondly why art thou come to torment us before our time As though I. There were a time of punishing prescribed unto God and that hee could not justly punish when he would Or as though II. It were not now time to subdue and bring under Sathan Luke 10.18 or to cast him out either of the bodies of those who were corporally possessed or out of the mind of those who were spiritually possessed Act. 26.18 or out of the Kingdome of the Gentiles Quest How did the devils know that the time of their punishment was not yet come Answ 1 First negatively it was not revealed unto them for our Saviour saith that of that day and houre knoweth no man no not the Angels of heaven and therefore much lesse the Angels of the bottomlesse Pit Mat. 24. Answ 2 Secondly they say their time of torment was not yet come because they did not expect it nor looke for it nor thinke of it Whence we might learne Observ That unexpected evils aggravate the punishment or a great aggravation of torment is for it to come unlooked for Matth. 24.50 and Iob 21.13 and
Secondly that their end is destruction And Thirdly that their belly is their God And Fourthly that they place their glory in their shame that is serve their pleasures more then God III. Outward professours are more highly conceited of themselves then inward are and exalt themselves above others Thus the Papists call themselves Catholikes and all others Heretikes and some of the Heathen called themselves Deists and and all others Atheists yea the Turk will be the true Musulman and all others must be Pagans IV. Outward Professours for the most part grow worse and worse being professours in youth and prophane in age The leaves of Polyon are white in the morning but blew before night Amesta a sweet flowre at the riseing of the Sunne becomes a weed at the setting The Ravens in Arabia being young have a pleasant voice but in their age a horrible cry So many beginne in the Spirit and end in the flesh at first seeming to be young Saints but afterwards appeare to be old Devils V. Outward Professours are more ready to discerne then to choose more able to perceive what is spoken then to practise or remember what they heare although the life of profession consist in practise Lynces had a quicke sight to discerne but a short memory to retaine and so have many externall Professours But we must remember that profession knowledge and judgement to discerne are all nothing without Practise And therefore if upon mature search and enquiry we find that our outside is better then our inside that wee seeme to bee that which wee are not that wee serve our bellies and sacrifice unto our selves and our owne pleasures more then to our God that we are proud and selfe-conceited that we grow the longer the worse and lastly that wee are more ready to heare then to marke and discerne more ready to discerne then to remember more ready to remember then to practise wee may then truely conclude that our profession is but in shew and our Religion in vaine And thus much for the second Observation Observ 3 Thirdly That confession of Christ and profession of Religion which shall be rewarded by Christ with life everlasting must be adorned with piety and purity both of heart and life Quest 15 How many sorts and kinds of Professors are there Foure namely Answ First those who professe Religion with their mouthes but are openly and continually wicked and prophane in their lives selling themselves to worke wickednesse and that with greedinesse Ephes 4 19. And Secondly those who professe Religion and now and then sin grievously falling sometimes into drunkennesse sometimes into adultery sometimes into blasphemy and the like And Thirdly those who professe Christ and have no egregious impiety in their lives but their hearts are polluted and run after sin Ier. 4.14 Fourthly those who professe and practise Religion Luke 16. as did Zachary and Elizabeth And these last onely must we strive to imitate labouring that we may be pure both in our profession and practise both in thought word and deed Quest 16 Who can be thus pure both in heart and life seeing all men carry a body of sin about them and remainders of sin in them yea are daily overtaken by sin Rom. 7.24 and 1 Ioh. 1.8 Psa 14.3 Answ We confesse that none can perfectly obey both in thought word and deed for although we are perfectly justified yet we are not here perfectly sanctified Phil. 3.12 13. Indeed we have a copy set to teach us unto what we must strive and after what endeavour the purity of our Father is our examplar Mat. 5.48 and therefore we must sweat Hebr. 12.4 and labour as much as in us lieth to come neerer and neerer to that similitude every day learning something every day doing something Nulla dies sine linea untill the Lord make us perfect by bringing us to heaven Quest 17 Why must the outward confession of Christ and profession of Religion be joyned both with the inward and outward practise of piety Answ 1 First because this is the will of God that we should be holy and therefore all those who professe Christ must possesse their soules in sanctification 1 Thes 4.3 Answ 2 Secondly because all professors of Religion are commanded to put on the new man in holinesse and honour Ephes 4.21 Answ 3 Thirdly because it becomes professors to be holy Ephes 5.3 Alexander Duke of Saxony hearing two Christians to revile and mis-call one another forbade that they should any more be called Christians because this did not become those who had put on the name and badge of Christ but was rather a shame and disgrace to their profession for as Aurelius once said Leve delictum in Philosopho graviter puniendum a Philosopher ought to be severely punished for a light offence because he should be a guide and example unto others So it may truly be said of Christians but principally of professors that a small sin in them is great and deserves grievously to be punished because they ought to be pure and holy both towards God and towards man and in themselves Fourthly because thus we gaine others unto Answ 4 Christ and Religion A Duke of Saxony said once to his followers and people Vos Origenem audiendo convertimini at ego ejus sanctimoniam intuendo You are perswaded to embrace Origens Religion because of his Doctrine but I because of his life and example for a holy life in a professor is better and more prevalent for this purpose than a thousand Sermons And therfore Saint Peter exhorts the Jews to have their conversation honest among the Gentiles that they may by their good works which they shall behold glorifie God in the day of their visitation 1 Pet. 2.12 that is when God shall be pleased to visit them in mercie and to convert them they may blesse God for that holy life which they saw in the professors which was a meanes to convert them and win them unto Religion Fiftly because profession conjoyned with evill Answ 5 works is infidelity If any man provide not for his family he is worse than an Infidell 1 Timoth. 5.8 where we must observe that the Apostle speaks not here of the Jews who were truly converted for the Faith and Religion of the Jews did not teach them to neglect their families but the meaning is He that follows the wicked works of idlenesse drunkennesse gluttony pride and lasciviousnesse which impoverish him and makes him unable to maintaine his owne charge and houshold although he professe Christ and make a shew of Religion yet the truth is he is but an Infidell Sixtly because a pure life and sincere profession Answ 6 pleaseth God As the Jem which is gallant in colour and perfect in vertue is the more precious and the Herb which hath a faire bark and sweet sap is the more to be esteemed and the Panther with his faire skin and sweet breath is the more delighted in So those who are strict in
deaths to be Answ 2 Secondly the day o death is uncertaine for this end that we might doe the more good unto others if we knew how long we should live we should be the more carelesse to helpe and relieve others and the more prone to live wholly unto our selves And hence the Apostle exhorts us while we have time to doe good as if he would say we are not sure how long we shall live and what good we do unto others we must doe while we live and therefore while it is said to day we must doe good to others and not live wholy to our selves Quest 2 How is death to be expected Answ Not onely patiently but joyfully desiring and praying for it Bring oh Lord my soule out of prison Quest 3 Why must we desire death and not rather feare it Answ 1 First because so long as we live here the soule remaines in the body a darke dangerous and obscure Dungeon Hence Iob saith we are involved in darknesse and replenished with misery and labour and so long as we live we are subject to many evils Answ 2 Secondly death is to be desired and not feared because after death we shall praise please and serve God more cheerfully and perfectly then we can in this life And Thirdly because we shall be more happy in heaven then we can be in Earth And therefore if we desire perfectly to be freed from all evill and perfectly to injoy whatsoever is good and perfectly to obey and serve our God we must then desire and not dread death because then and never till then shall these truly and perfectly be VERS 44. Therefore be ye also ready Vers 44 for in such an houre as you thinke not the Sonne of man commeth § 1. Therefore be ye also ready Sect. 1 Our Saviour speakes here of their preparation and expectation of the last Judgement wherein there are two things observable to wit First the persons exhorted Yee Secondly the thing whereunto they are exhorted First from the persons exhorted three things may be observed namely I. Although the Disciples and Apostles of Christ Obser 1 to whom he now speakes were holy righteous and good persons forsaking all things to follow the Lord of all things Iohn 6.66 Yet even they are admonished of the day of Judgement to teach us That the godly are to be warned to prepare themselves against the day of Judgement Why must the godly be admonished hereof First because the day and time is uncertaine unto Que. 1 all and therefore all should be admonished to Answ 1 prepare themselves Secondly because the good are prone to neglect in tanto the expectation thereof and preparation Answ 2 thereunto carrying a body of sinne and corruption about them so long as they live here and therefore it is not needlesse a whit to admonish them thereof II. Although Christ knew that his Disciples should be safe and saved at the day of judgement Yea had foretold them that they should sit on twelve Thrones then to judge the twelve Tribes of Israel Chap. 19.28 Yet he doth exhort them to expect it and to prepare for it To teach us That it is needfull to exhort the best to prepare themselves Obser 2 against the great day of judgement III. Although the Apostles lived many hundred years before the day of Judgement yet Christ exhorts them to prepare themselves for it and to expect it To teach us That a frequent expectation of the last day and Obser 3 a fitting preparation against it is fit and convenient for all generations and ages of the world Secondly the thing whereunto they are exhorted is to prepare themselves Be ye ready that is as is expounded verse 42. Be ye watchfull To teach us That we ought to be principally carefull that Obser 4 the day of the Lord come not upon us unawares Marke 13.37 Why must we be thus carefull to watch wait Que. 2 for and prepare our selves for the day of the Lord Answ 1 First because it is a matter of the greatest moment for if the day of judgement should come upon us unawares and unprepared we should then suddainly loose Earth Heaven God and all good things and be made partakers of horrour Hell the wrath of God and all evill things Secondly because none can escape the day of Answ 2 the Lord therefore all should carefully wait for it The truth of this appeares thus I. God is not blind neither can he be deceived Galath 6.7 For at the last day the Bookes shall be opened Daniel 7.10 wherein the names and actions of all persons are written II. Sathan will accuse all and because his time is then at the last period he will rage the more and more vehemently prosecute all wicked men with hatred and malice III. The conscience of every wicked man will cry against him and the mouth thereof then will not be stopped And therefore it is unpossible that any wicked man should escape that day seeing every wicked man hath so all-seeing a Iudge and so clamorous a witnesse and so malicious an accuser Que. 3 What is here required of us Answ 1 First we must take heed of security and carelesnesse seeing that Sathan is so watchfull 1 Pet. 5.8 Secondly we must meditate alwayes of the day of Judgement that is both of the uncertainty thereof and also of the sudden comming thereof and likewise of the nature thereof Quoties diem illum considero toto corpore contremisco sive enim comedo sire bibo sive aliquid aliud facio semper videtur illa tuba terribilis sonare in auribus meis Surgite mortui venite ad judicium As often saith Hierome upon Matth. as I consider the day of Judgement my whole body trembles yea whether I eate or drinke or what else soever I doe me thinkes I heare that terrible Trumpet sounding in my eares Arise yee dead and come to judgement Answ 3 Thirdly wee must examine our selves by the Purity of that law and word of God by which we shall then be judged and see whether our actions will endure the tryall of that fire and touch of that Lydius lapis or touchstone Sect. 2 § 2. For in such an houre as you thinke not of the Sonne of man commeth Quest 1 How many things are observable in these words Answ Two to wit First the comming of Christ wherein there is First the certainty thereof wherein there is First the person The Sonne of Man 2ly the action He shall come Secondly the Effect thereof Quest 2 Secondly the time of his Comming which shall be I. Unknowne And. II. Sudden And III. Unexpected Answ First Quis Who shall come The Sonne of man that is CHRIST observe here that many names are given unto him but the holy Ghost useth this The Sonne of man when he speakes of the humane nature Here therefore he meanes that CHRIST shall come in his humanity and hence would teach us Obser 1 That CHRIST shall really and verily come in
that the sence is the Church of the old Testament is now abolished and the Church of the New Testament is ready to take place by Christs comming and therefore repent It may be asked againe Why is it called the Quest 2 Kingdome of Heaven I answer for these two causes Answ the first is negative and belongs unto the Jewes left that they should any longer expect an earthly kingdome they thought that when Christ came they should be made free from their Roman bondage as the Samaritane woman sayd when the Messias comes restaurabit omnia hee will restore all things g Ioh. 4.25 but Christ doth contradict this positively affirming that his kingdome is not of this world h Ioh. 18.36 The second cause is affirmative and belongs unto us that we might know the state and dignitie of the Evangelicall Church as if holy Iohn here would say I call you not unto the Roman or Chaldean or Egyptian or Assyrian or Persian Kingdome I invite you not unto a fraile wavering earthly mortall and momentary Kingdome but unto a coelestiall the Kingdome of heaven Teaching us Observ that the Church of Christ is an heavenly Kingdome it is thus called by the Evangelist elsewhere the kingdome of heaven is like unto a man which sowed good seed in his field i Matth. 13.24 And againe the kingdome of heaven is like unto a man that is an house-holder k Matth. 20.1 And againe he that is least in the kingdome of heaven is greater than Iohn Baptist l Matth. 1◠11 Here a doubt may arise How doth it appeare that the Gospell of Quest 3 Christ is an heavenly kingdome seeing it is in and upon the earth I answer Answ It appeares to be such three manner of wayes First by the King thereof Secondly by the People thereof Thirdly by the state of the Kingdome First the Gospell appeares to be an heavenly Kingdome Rege by the King thereof which is Christ an heavenly King m Esa 9.6.7 Zach. 9.9 Heb. 1.8 2.9 Secondly the Gospell appeares to be an heavenly kingdome Plebe by the People because the subjects hereof ought to bee heavenly according to that of the Apostle the Christians conversation should bee in heaven n Phil. 3.20 and that in a double regard both extra and intus in the life and in the heart First extra in the outward man our life must bee pure and Angelicall immaculate and unblameable in the sight of the world o Phil. 2.15 Secondly intus in the heart and inward man and that in a two-fold respect both I. in the judgement the vaile being taken away from our mindes and understandings p 2 Cgr. 3.16 wee hereby being made more able to discerne betweene those things that differ not being now children in understanding but men q 1 Cor. 13 12. And II. in the affections when they are set upon those things that are above not upon those things that are beneath r Col. 3.1 ◠hungring and longing in our soules to bee made partakers of them rather than all temporall treasures with Saint Paul desiring to bee dissolved s Phil. 1.23 that we may bee clothed with our house which is in heaven t 1 Cor. 5.2 Thus the Subjects of this kingdome should learne and labour to know what is good and heavenly to love what is good and heavenly to doe what is good and heavenly because they are subjects of a kingdome which is heavenly Thirdly the Gospell appears to be an Heavenly kingdom ex regni statu by the state of the kingdome that is first by the present state therof because now it is spiritually governed by the holy Spirit the Ministers of the Gospel secondly by the future estate thereof because it leads and brings unto heaven and the heavenly kingdome to that immortall inheritance and eternall happinesse which wee cannot bee deprived of a Luk. 12.32 and 1 Pet. 1.4 And for these causes and considerations it is most aptly called the Kingdome of heaven Sect. 5 § 5. Is at hand It may here bee demanded how doth this kingdome approach Quest I answer first negatively not by removeall Answ 1 or change of place or by any mutation in God this kingdome doth not come from some remote place nearer now unto them then it was or from the Lord who is now of another minde then hee was Secondly affirmatively it drawes nigh unto Answ 2 them by the manifestation thereof by Christ Teaching us Observ that the preaching of the Gospell doth bring the kingdome of God unto us Whence it is called the Gospell of the kingdome Mat. 4.23 and 9.35 and Mark 1.14 and that in a double regard First because it is the means of regeneration Wee being begot by this incorruptible seed the Word of God b 1 Pet. 1.23 and without holynesse and purity the fruits of this regeneration there is no salvation c Hebr. 12.14 secondly because it begets faith for that comes by hearing and hearing by the word d Rom. 10.14 and without this faith we cannot please God e Heb. 11.6 §. 1. VERS 3. For this is hee that was spoken of by the Prophet Esaias saying the voice of one Sect. 1 crying in the Wildernesse prepare yee the way of the Lord make his paths straight § 1. Prepare ye the way Vers 3 What need is there now of preparation seeing that Christ is already Quest 1 come into the world neither is there any further expectation of him untill the day of judgement I answer first Christ is not to bee expected Answ 1 Corporally but Spiritually for although hee bee in heaven where hee shall remaine untill the last day when hee comes unto judgement yet notwithstanding he comes daily unto us both by his word and by his Spirit seeking an habitation and dwelling with us I stand at the doore and knocke saith Christ to see if any will open unto me that I may come in to him and sup with him f Apoc. 3.20 And therefore seeing that hee thus comes unto us it is necessary that we should prepare to entertaine him Secondly there is great need that wee should Answ 2 prepare to meet and receive Christ in regard of our naturall condition which is this that unlesse wee bee totally changed wee can have no communion either with God or our Lord and Saviour Jesus Christ for hee is Righteousnesse it selfe Truth it selfe Wisedome it selfe Goodnesse it selfe Holynesse it selfe yea Perfection it selfe but we are transgressours lyers foolish prophane wicked yea altogether sinfull and therefore before there can be any cōmunion betweene our Christ and us there must be a change wrought in us wherefore it is necessary that wee should prepare and purge both our hearts and lives that so he may be pleased in mercy to come unto us Secondly it may be demanded wherein doth Quest 2 this preparation consist I answer from the Prophet Answ Every valley must be
Baptisme of the Spirit is necessary because without that we cannot be saved g Ioh. 3.5 but the Baptisme of water is not thus necessary because children may bee saved without it Circumcision was not before the eighth day and yet certainely many dyed before that time all which we must not exclude from heaven and eternall happines Abraham was justified before hee was circumcised h Rom. 4.11 and therefore the lacke of that Sacrament should not have debarred him from perpetuall peace if he had dyed without it Iob as I conceive was not circumcised at all and yet none I hope will deny salvation unto him considering that rare testimony that God gave him that hee was a perfect and upright man one that feared God and eschewed evill not having his fellow upon earth and holding fast his integritie even in the midst of his tryals Sathans assaults i Iob. 1 18. and 2.3 In the primitive Church they Baptized onely twice in the yeare at Easter and Pentecost before which times came about it cannot be denied but many were taken away by death which the Church would never have permitted if they had beene of this beleefe that without Baptisme there had beene no salvation And therefore these things considered our Church doth not hold it of absolute necessity unto eternall life Answ 2 Secondly there is a respective necessity and thus Baptisme is necessary unto salvation because it is the onely ordinary remedy for the purging away of our originall corruption it is the ordinary dore into the Arke and admission into the Church and therefore the neglect of it is lethall and mortall that is to the party that dies without it if of yeares of discretion but if an infant then onely unto the parent as shall bee shewed God willing more largely elsewhere Quest 3 It may here bee yet further asked Whether are the Ceremonies and rites used in Baptisme necessary unto the essence of the Sacrament or not I answer no the people here are Baptized Answ 1 in Jordane and Philip doth baptize the Eunuch in a river k Acts 8.36 which is not according to the manner used now with us Secondly I answer that there are three things Answ 2 in this Sacrament First the action commanded and that is the washing with water which belongs ad esse sacramenti and is so necessary that without it there is no sacrament Secondly the convenient fitting circumstances they belong ad bene esse sacramenti to the decencie of the Sacrament Thirdly there are superstitious rites and these are to be abolished Which are these superstitious rites that are Quest 4 to be abolished I answer Answ some of those rites which are used at this day by the Papists contrary to the institution of Christ and practise of his Apostles It may be doubted here if our ceremonies used Quest 5 in Baptisme bee not superstious also and therefore to be abolished for we have our Font our Surplice and the Crosse used in Baptisme also as well as the Papists I answer first some ceremonies are necessary Answ 1 for ornaments sake as the Surplice and the Font and Saint Paul desires that all things may be done decently and in order Secondly those ceremonies that offend may Answ 2 be taken away but yet by the Magistrate not by a private humour or person as Hezechias did the Serpent when it was abused unto Idolatry c 2 King 18.4 Thirdly no ceremonies used in or by our Answ 3 Church either of the Crosse or Surplice are of the essence of the Sacrament or so thought to be all those things being held by us adiaphorall It may here bee objected why do our Canons Obiect 1 then enjoyne a Font in the Church and the Surplice and Crosse to bee used in Baptisme I answer not for necessity but for uniformity Answ least that our Church should bee rent by breaches and divisions But of this more fully elsewhere How many sorts of Baptismes are there Quest 6 First some a Damasc l. 4. cap. 1. answer that there are eight Answ 1 kinds of baptisme the first is the Deluge the second was the passage of the Israelites over the Red Sea the third was the legall washings commanded unto the Jewes under the law the fourth is the Baptisme of Iohn the fift is the Baptisme of Christ that is that baptisme which Christ daigned to receive from Iohn sixtly the baptisme of repentance or penitentiall teares seventhly the baptisme of blood or martyrdome and the eighth of fire and the spirit Secondly others b Dion Carthus s say there are five sorts of Answ 2 baptisme for Damascens three first they comprehend under one which they call baptismum figurativum typicall baptisme and the baptisme which Iohn gave and Christ received are both one The first then of these five kinds according to Carthâ—sian is figurative baptisme such was the passage of the Israelites over the Red Sea and their corporall washings lotions and purifications in and by water according to the Mosaicall law The second he calls praeparatorium preparatorie baptisme this was saith he the baptisme of Iohn which made way for or ushered in the baptisme of Christ The third is called purgativum purifying baptisme whereby we are regenerated by water and the holy Spirit and purged from all our sinnes The fourth is called supererogativum a supereregatory baptime which is the baptisme of blood and martyrdome the fift is quotidianum a continuall baptisme and that is of teares Answ 3 and godly sorrow for our sinnes Thirdly others c T. Aquin say that there is but onely one baptisme properly so called which is celebrated in water with a certaine and determinate forme of words prescribed by our Saviour unto his Apostles Goe saith he and teach all nations baptising them in the name of the Father of the Sonne and of the Holy Ghost Answ 4 Fourthly because wee have else where to speake of the parts of baptisme largely I resolve this question briefly with the Apostle The like figure whereunto even baptisme doth now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Iesus Christ d 1 Pet. 3.21 In which words are clearely expressed a double baptisme externall and internall a washing with water and with the Spirit of God Dionyfius Carthusian in his second answer to the former question saith Iohns baptisme was but a Preparatorie Baptisme not the same with Christs and because we deny this Bellarmine e Bellar. li. 1. de bapt cap. 20. takes the quarrell in hand and undertakes to prove it thus The baptisme of Iohn had not the Obiect 2 invocation of the Trinity as the baptisme of Christ hath therefore it is not the same Answ 1 Wee answer first that there was the presence and invocation of the Trinity in the baptisme of Iohn as appeares thus Christ came unto Iohn to be baptised God
verse Quest 1 Cannot a man obey God aright except hee acknowledge this obligation unto the Morall Law Answ No because if we be free from God wee are the servants of sinne and slaves unto our owne lusts and therefore so long as wee have not taken Christs yoake upon us and yielded up our selves to the service and obedience of God as bound in conscience to serve him and him alone and that with all our hearts wee have not performed any true faithfull or acceptable service unto him Quest 2 Have the children of God then under the Gospell no liberty Answ There is a two-fold liberty or freedome namly First Externall Secondly Internall First there is an Internall liberty when a man will not be taught or directed or reproved or compelled to performe any service unto God This is not granted unto any yea all must know that what they doe is not gratefull unto God except they pay it as a debt and do confesse that it is their duety to doe it There are three sorts of men that obey God First some acknowledge the obligation but are backeward to performe covenants they confesse it is their duety to obey God but they doe it unwillingly these must remember that God loves a cheerfull and ready service Secondly some freely and willingly doe that which God requires but will not acknowledge it as an obligation they are content to performe holy dueties but yet will not confesse that they are so obliged to the performance thereof that they had sinned if they had omitted them or that they have deserved nothing for the performance of them These must remember that God requires service of us and not will-worship Thirdly some confesse that it is their duety to serve the Lord and labour to obey him willingly and cheerfully readily and with a willing mind and the obedience onely of these is acceptable unto God It is too ordinary with many because the word is preached by poore and meane men to disdaine to obey it yea hence to doe whatsoever they will and to come to Church when they will but they must distinguish betweene the Messengers and Message Embassadour and Embassage for although the Ministers be poore or contemptible yet the word they bring is not to be despised because that comes from God q 2 Cor. 5.19 Secondly there is an Internall liberty when the conscience dares not resist the Law of God and this is twofold First Servile O derunt peccare mali formidine poenae When a man out of a slavish feare of punishment dare not transgresse the Law of God this is not praise-worthy in it selfe but yet these are much better then those who will not at all obey the Lord. Secondly Filiall when the love and reverence of God are so conjoyned together that we neither dare commit any evill or omit any thing that is good but of this elswhere § 2. One of these least commandements c. Sect. 2 Is any sinne small Quest is not every transgression against an infinite Law and an infinite God Sinne is esteemed small in a threefold regard Answ First in respect of the degree thereof because all sinnes are not equall as for example Incest is a greater sinne than a lascivious word or wanton thought Secondly in respect of Difficulty therof because it is more easie to abstaine from some sinne than from other as for example a man doth easilier forbeare murder and theft than lesse sinnes And hence the Pharisees tithed Mints but left undone the greater workes of the Law r Mat. 23.23 that is they performed easie duties but those which were hard to bee obeyed they omitted Thus some sinnes may bee called lesse than other because wee can more willingly forbeare more easily abstain from some sins than from other some being more pleasing unto our nature and sutable to our dispositions than others Thirdly sinne is said to bee small or little in regard of our Estimation and thus the Scribes and Pharisees thought it a lesse sinne to violate the commandements of God then their owne traditions ſ Mat. 15.9 And this is that which our Saviour meets with and condemnes in this verse proving that there is no sinne little or small because 1. every sinne is against an infinite law which is both the rule of true good honest and profitable things 2. because every sinne is against the Majesty of God the true Lawgiver and 3. because the least sinne workes death and condemnation for sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prevarication of the Law and the breach of the Law is death Hence some sinnes which seeme small unto man have beene severly punished by God as Adams eating of an Apple was punished by expulsion out of Paradise Acheus preserving the gold and garment out of the fire was punished with the death of himself his family Sauls sparing of the best of the Cattle was the cause of his rejection from the Growne and for gathering a few stickes upon the Sabbath day the poore man was stoned to death Numb 15.32.33 § 3. He shall be called the least in the Kingdome of heaven Sect. 3 What is the meaning of these words Quest First they are diversely interpreted and Answ 1 therefore that wee may attaine unto the true sense of them observe that there are three words or voices in them First Vocabitur hee shall bee called that is he shall bee esteemed or he shall be indeede the least c. as before verse 9. he shall be called the Sonne of God that is not falsely but he shall be made Gods sonne Now in this word all the Interpreters agree Secondly Minimus the least First some understand this for Nullus so Calvin and Stapleton Minimus vocabitur that is minimè vocabitur Castalio he shall be called the least that is hee shall not bee called at all one of the kingdome of God Secondly some understand by Minimus Infimus he shal be called the least c. that is he shall be the lowest and most inferiour in the kingdome of heaven as if our Saviour would say he shall bee admitted into the Kingdome but he shall not be honoured therein thus the Papists expound generally the words as followes by and by Thirdly in regno caelorum in the kingdome of heaven this I. some expounds of the kingdome of the Church and of Grace as Calvin and Beza because thus Iohn Baptist was called the least in the kingdome of heaven Luke 7.28 II. some expound this of life eternall and so Aretius and Stapleton Answ 2 Secondly we may perceive here a difference Object 1 then in this word Minimus the least For from hence the Papists collect and hereupon establish their Evangelicall Counsels unto perfection He say they that breakes the least Counsell not Precept shall bee called least that is of least esteeme as the Laicks or Plebeians But he that keepes the least that is the Monkes and Friers and Nunnes shall be highly esteemed and greatly
corruption in us by nature and therefore the Lord may justly cast us into Hell before we live to commit any actuall transgression And therefore of all these things let us not say that they are contra rationem against reason but that they are supra rationem beyond or above reason and that the things are true and possible and just and equall but we are blind and cannot see how or which way Wherefore beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such and such things are acknowledge that thou art not able to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they are Reason telleth us Deus est that there is a God but reason knowes not quid est What this God is as Simonides acknowledged I conclude therefore this question Contra rationem nemo sobrius dicit contra scripturam nemo Christianus contra ecclesiam nemo pacificus No sober man will speake against reason no Christian man will speake against Religion and the Scriptures no peaceable man will speake against the Church Quest 5 Why doth Christ bring reasons for what hee exhorts unto or dehorts from as was affirmed in the beginning of this second Section Answ 1 First for the greater manifestation of his love and mercy who doth not teach us pro imperio but applyeth himselfe to our capacity shewing that he doth not command as a Tyrant but perswade us as a friend unto that which is good and profitable for us Answ 2 Secondly that wee might bee left without excuse if the Lord shall disswade us from sin and perswade us to turne unto himselfe by arguments drawne Ab utili honesto aequo c. from the utility necessity honesty equity and excellency of the thing how injurious are we unto our God how inexcusable are wee in our selves if wee will not be drawn by so many and so strong coards This is a plaine argument that wee willingly and wilfully close our hearts shut our eyes and stop our eares both against the light of reason and Religion the one not being contrary unto the other sometimes the Lord gives us morall counsell sometimes divine and therefore the greater shall our judgement bee if we be not obedient Quest 6 How doth it appeare that Christ teacheth and exhorteth unto and dehorteth from nothing without reason Answ It might largely bee shewed and proved through the whole Gospell but I will instance but onely upon this present Sermon and upon a particular or two therein where to the life wee shall see that all the things taught therein might bee confirmed by strong and plaine reasons as for example First Christ dehorts us from seeking the praise of men and the applause of the world and that for these reasons following namelie I. Because it is a vaine airy and unconstant breath nothing more unstaid and unstable then the many-headed multitude who to day will cry Hosanna and to morrow Crucifie him II. Because the praise of men in our good workes is unprofitable seeing not men but God must judge us at the last day III. Because it is a blast which will puffe us up and make us swell and grow both more proude and worse then formerly we were IV. Because the praise of God is more worthy and therefore more carefully to be sought for Secondly Christ exhorts us to avoid Hypocrisy and that for these reasons I. Because we shall not be judged at the last day by outward duties or appearances II. Because God will never accept of Hypocriticall workes III. Because God requires and sees and searcheth the heart IV. Because Hypocrites shall onely receive a temporall reward on earth but not an eternall in the Heavens V. Because an hypocriticall shew of true Religion makes us not happy for vertue which is the way unto felicitie consists in action Thirdly Christ exhorts us to shew forth the good workes of sanctity and uprightnesse and that for these reasons I. Because wee shall at the last day bee judged according to our workes The judgement of God saith Saint Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to truth Rom 2.2 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes vers 6. II. Because if wee bring not forth good fruits we shall be hewen downe and cast into the fire III. Because they shall bee rewarded with true felicity and happinesse in the Kingdome of God IV. Because they are profitable and necessary both in regard of God because he is glorified and of others because they are edified and of our selves because they make sure our election and vocation unto us 2 Pet. 1.10 Fourthly he dehorts us from the care of the world and that by these reasons I. Because it distempers and disturbes the minde Psal 127.3 It will not suffer a man to sleepe II. Because it alienates and estrangeth the heart from God 1. Tim. 6.9 III. Because it derogates from God as though he would not or could not or knew not how to provide for us IV. Because it is unprofitable in a double regard namely First wee cannot by our care adde one cubit to our stature Mat. 6.27 Secondly because God will Provide for us without our care Luke 12.30 Fifthly Christ exhorts us to seeke heavenly things before all things and that for these reasons I. Because our treasure is in Heaven and therefore our hearts should bee there II. Because Heaven and the salvation of our soules is a matter of the greatest importance and weight unto us both in regard of the losse in regard of the gaine for if wee gaine Heaven we gaine the greatest if we loose Heaven wee loose the greatest inheritance and possession that possibly can be III. Because heavenly joyes glory felicity and happinesse is onely permanent enduring for ever IV. Because onely in Heaven is our true felicity and chiefest good And therefore let reason and Religion rule and direct us and we shall be happy and blessed for ever and ever Sect. 3 § 3. Therefore I say unto you Our Saviours conclusion is here worth observing Covetousnesse leads a man unto the service of Mammon therefore I say unto you bee not carefull c. Object It may here be objected A care of the world is lesse then covetousnesse Answ 'T is true therefore wee are taught hereby to avoide the lesse or wee shall never eschew the greater Or sinne is to be resisted in the smallest beginnings Obser Principijs obsta we must give no way unto the water at all Quest 1 Why must the least beginnings of sinne be resisted Answ 1 First because the least sinnes are most despised and slighted and therefore doe most easily and frequently prevaile with us wherefore it is not without need to prevent the small beginnings of sin Answ 2 Secondly because sinne is a seede a graine of Mustard-seede which acquires height and growth and strength by little and little Nemo statim fit pressimus as a garden is not quite overgrown with weeds in an instant but being neglected a while they begin to spread and disperse
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.
sometimes of a crowne sometimes of an inheritance sometimes of light that cannot bee approached unto sometimes of life eternall and unspeakeable glory as was shewed before Mat. 5.48 Sect. last but whatsoever they are they passe our understanding and exceede our capacitie in this life Why must wee thus earnestly and before all Quest 2 things seeke heaven First because we are here strangers and that Answ 1 is our native countrey God our Father Christ our eldest brother and the Saints our fellow members being all there And therefore like a man who hath beene long absent and farre distant from his countrey and kindred and wife and children we must long to be at home Secondly our inheritance and riches and Answ 2 portion and treasure is there And therefore our hearts and hearty desires should bee there also Thirdly because God hath given unto us a Answ 3 temporall life for this end and purpose that herein wee might labour for life eternall Fourthly because if we doe not labour for the Answ 4 righteousnesse of God which brings unto this kingdome as followes by and by in this life afterwards it will be too late Fifthly because the enjoyment of heaven is a Answ 5 matter of the greatest importance and moment this being that one thing which is most necessary for us Luke 10.42 And therefore we should earnestly pursue the quest of heaven carefully avoid whatsoever might hinder us from heaven We reade of a great disputation which was betwixt the Roman Bishops and the Scottishs Bishops concerning the celebration of Easter before King Oswin in which Bishop Colman alleadged that it was to bee kept upon the fourteenth day of the first moneth because Saint Iohn the Evangelist observed it upon that day Wilfride the Priest and his side affirmed that it was to bee celebrated alwaies upon the Sunday which fell betwixt the fifteenth and twenty one day of the first moneth because Saint Peter alwaies celebrated it upon that day The King hearing of this concluded and thus decided the difference for as much as Saint Peter is the doore-keeper of heaven I will not gainesay him but in that I am able I will obey his order in every point lest when I com to the gates of heaven hee shut them against me m Fox Acts and Monum f. 123. 124. Thus should we do feare to doe any thing which might hinder debarre and deprive us of heaven Secondly because heaven is more excellent theÌ„ Answ 6 earth It is the habitation of the elect the throne of the Judge the receit of the saved the seate of the lambe the fulnesse of delight the inheritance of the just the reward of the faithful the seate of glory the habitation of Angels farre beyond thought and glorious beyond all report In gloria celesti mira serenitas plena securitas aeterna faelicitas In heaven there is admirable serenity ample security and eternall felicity Seventhly because except we preferre in our Answ 7 endeavours and affections heaven before all other things wee are unworthy of it Cyrus was of opinion that no man was fit for an Empire except he did excell those over whom hee ruled Xenoph. So none are worthy of heaven who doe not labour and endeavour to excell others in true righteousnesse and holinesse Eighthly because in heaven onely is our felicitie Answ 8 and happinesse and not on earth as appeares thus I. Here in this life wee are miserable 1 Cor. 15.19 And all our joyes are but false and fraile and at the best not to be compared with those above Phil. 4.8 II. There in heaven is joy that is rivers of pleasure and fulnesse of delight Psal 16.11 Luke 14.15 III. Heaven is the perfection of the creature which consists in two things namely First to be freed from evils and to have all teares wiped off and all cause of griefe taken away Secondly to be established in a good happie and blessed estate It is not enough to perfect happinesse to have good things except a man have them Inconcâ—â—ibiliter constantly so in heaven our joy shall never be taken away Iohn 10.28 and 16. â—2 〈…〉 What things must we seeke first These things which are in heaven here observe Quest 3 that in heaven there are two things to wit Answ I. Spirituall graces these come from heaven and are to be sought for on earth II. Eternall glory and joy this is to be had in heaven Now if we have the former truely on earth we shall have the latter surely in heaven Quest 4 How may we know whether we hunger after and seeke first for heaven and heavenly things Answ It is long and difficult to give all the signes hereof and therefore I will lay downe a few and that shortly namely First if we desire to have a right and interest in that inheritance and that this desire be cordiall and reall then it is a good signe that we seeke it On the contrary those who are secure and doubt nothing are much to be suspected Secondly if we have tender and circumcised consciences which will not endure the least thing which God forbids it is a good signe that we long for heaven Thirdly if we seeke heavenly things as worldlings seeke earthly that is spare for no paines for the obtaining thereof it is a good signe that we truely long after them Fourthly if wee labour to bee pure and holy carefully avoiding all impurity because God is pure and his kingdome pure and no impure thing can come therein it is a signe that wee hunger after heaven Fifthly we may know this by our contempt of the world for the high esteeming of heavenly things and the despising of earthly goe together Tanto quisque minus dolet quod defint aeterna quanto magis gaudet quod adsunt temporalia qui minus dolet quod desint temporalia certius expectat ut adsint aeterna u August de contem mundi By how much the more a man mournes for the losse of temporall things by so much the lesse he greeves for the lacke of spirituall And on the contrary by how much the lesse a man is troubled for the lacke of earthly things by so much the more he is assured of the enjoying of heavenly Quest 3 What meanes must we use for the obtaining of heaven Answ 1 First learne and labour to be humble for such shall be raised unto honour Mat. 5.3 Philip. 2.7 9. c. Answ 2 Secondly labour for Christ for he is the way that leades thither John 14.6 Answ 3 Thirdly labour to bee pure and to abstaine from sinne for onely those who are washed are admitted into this kingdome Revel 7.9 14. Mat. 5.8 Psal 119.1 Answ 4 Fourthly be diligent in hearing reading and learning of the word of God Mat. 7.24 John 5.39 Rom. 16.25 For I. The word doth demonstrate and hold forth Christ unto us Heb. 1.1 II. God hath ordained the Ministerie of the word for this end that we might thereby
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
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
of being double tongued Iob. 33.3 and 2 Cor 1.12 b 2 Cor. 11. â— and Ephes 6.5 Fourthly in a boldnesse unto that which is good not being hindred either by employments or dangers or feare but couragiously and confidently professing and serving God Reade Act. 4.19 5.29 Pro. 10.29 Is the Dove to bee imitated in all things Quest 4 No Answer for in her there are two things to bee eschewed To wit First negligence and foolish curiosity For while shee lookes about and turnes her head deliberating whether to flie the arrow or shot meets with her before she flie away Greg. Barth Aug. Secondly Pride for while she admires her feathers of divers colours about her necke or breast and trimmes and picks them so intending that that she intends not her owne safety she is often taken and seized on by the Hawke Plin. Barth We must not in these two things be like Doves but must take heed of delay and pride which are enemies unto saving health I. We must take heed of Pride which is a dangerous enemy for it makes us unwarie and spoiles all we doe Destruit omnia August When men begin to be proud either of themselves or their performances or parts it makes them carelesse of their wayes unthankfull towards their God and haughty and disdainfull towards their brethren And therefore is carefully to be shunned the end thereof being with Lucifer to be cast into Hell II. We must take heed of Negligence and Procrastination many end their ends before they have resolved to beginne them and finish their life before they have thought of living And therefore we must not deferre the worke of our salvation putting it off from day to day but while it is said to day make ready our selves to undertake it resolving that no labour feare or danger whatsoever shall hinder us from it Wherein is the Dove to be imitated Quest 5 In the Dove are many vertues Answer or vertuous qualities worthy imitation As for example First she doth no evill or hurt unto any but is I. Meeke without beake to hurt or talent to teare or Gall to plot or imagine mischiefe or intend harme to any And therfore if we would imitate the Dove we must not be angry or mischievous or revengefull for charity doth no evill c Rom. 13.20 nor is angry d 1 Cor. 13.5 but is patient and ready to remit Many in their words deeds and lives shew themselves more like Lions Beares Wolves Dragons Vultures and furies then meek Doves but we must take heed of this the end of these being destruction Ezech. 32.23 Ephes 4.32 Colos 2.8 II. Shee is is simple or innocent without deceit as in this verse And therefore in sacrifice she must not be divided Genes 15.9 Levit. 1.14 Thus we must be true and free from lying and deceit every one speaking the truth unto his neighbour from his heart Reade Zach. 8.16 Ephes 4.25 Colos 2.9 and 1 Peter 2.1 and labouring to be innocent and harmelesse in his life and conversation for God will protect the innocent but discover and infatuate the plots of the wicked who craftily imagine evill against their neighbours III. She is humble building her nest in the rock except some build or provided a Dovehouse or other place for her to breed and remaine in Thus we should be without carefulnesse for the things of this life labouring that God may be our Lord and then if he provide plentifully for us or prosper us or build us houses we must take it thankfully and praise his name but if otherwise we must be content to build in the rocke that is to live by faith in Christ and to learne to want and to abound Philip. 1.21 Colossians 3.3 Secondly she propoundeth good examples or examples of good unto us for our imitation and that I. Towards God II. Towards her selfe III. Towards others First the Dove is to be imitated by us or an example unto us of a double duty towards God viz. I. She is a very loving creature yea full of loue Thus we should be sick of love Cant. 5.8 loving our God before and above all things and all other things for God yea our neighbour because a member of God II. She is very fruitfull breeding sometimes ten sometimes eleven sometimes twelve times in a yeare Thus we should stir to be fruitfull bringing forth some good fruit unto our God every Moneth in the yeare every week in the Moneth every day in the week every hour in the day every minute in the hour like the trees of heaven which yeeld fruit every moneth Rev. 22.2 Thus we should be fruitfull but alas for pity for the most part we are altogether barren thinking it well if we can but say Negatively That we are neither Theeves nor Murderers nor Drunkards nor the like although wee cannot say Affirmatively what wee are or what good we doe Secondly the Dove is an example unto us of a fourfold duty in regard of her selfe For I. She is chast Conjugii fidem non violant e Plin. 10.24 Doves doe not couple with any but with their Mates Nec cum pluribus cocunt nec conjugium initum deserunt Arist They will neither wrong nor change nor forsake one another after they have made their choice but continue inviolable this bond of Love And as they are chaste so also they are pure in their food eating no uncleane thing at all Hier. but living onely upon Graine Arist Wherefore those are unlike Doves who seethe the scum with the broth Ezek. 24.6 and live impure and uncleane lives for we should labour that we might be purged from all pollutions both of the flesh and spirit and perfect holinesse in Gods feare 2 Cor. 7.1 Wee should examine our selves whether wee be Doves or Vultures Lambs or Wolves whether with Pigeons and Dove-like Peter Acts 10. wee let no uncleane thing come into our mouthes or like Swine we feed grosly and wallow filthily Gualter applies this to superstition and not injuriously for nothing is more impure and filthy in the sight of God than to mingle humane things with divine as a part of Gods worship Col. 2.18 II. She is constant keeping her own common Loat or Dove-house f Plin 10.34 and although she doe flye from it yet she returns againe Gen. 8.11 Esa 60.8 Thus we should remaine constant in the profession and practise of Religion and never start aside or separate our selves from it III. She is wary Iuxta fluenâ—a manent g Gloss they remain neere the water Ergo columba dicitur à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhod. that so in the water they may see the shadow of the Hawke long before he comes neere them whence Solomon saith His eyes are as the eyes of Doves by the Rivers of water Cant. 5.12 Thus we should labour to prevent the craft and subtilty of Satan lest otherwise he circumvent us he is a Lyon 1 Pet. 5.8 and watcheth
and resolutely Answ 3 sticke to our Religion and not be shaken from that by any wind or storme of affliction or persecution at all reade Mich. 4.5 and Revel 3.11 Two things the Lord in holy Writ inculcates into our cares to this purpose namely I. Patience and exultation in affliction we must endure persecution we must endure it patiently yea we must rejoice when we suffer for our Gods or the Gospels sake Rom. 5.3 and Iam. 1.3 Now where is patience or joy in suffring when men avoid affliction and persecution by denying Christ and their profession II. Hope and expectation if we suffer patiently and joyfully then we may confidently hope for and expect the reward promised even the crowne of glory Rom. 8.24 25. and 15.5 and Col. 3 4. And therefore when we are ready to forsake our colours and to deny our profession let us examine which of these three considerations it is that moves us thereunto namely First whether doe we think that our profession and Religion is false Or Secondly that the promises of God contained in the Word or the promise of Christ contained in this Text is false Or Thirdly whether the reward promised or promises made in the Scripture be not worth the seeking or labouring or suffering for For if our Religion be built upon the Scriptures and regulated by the rule of truth as it is if all the promises of God made in his Word be Yea and Amen in Jesus Christ as the word of God it self witnesseth if all the sufferings of this life be not worthy to be compared to that glory which shall be revealed as is revealed to us from heaven Rom. 8.18 and 2 Cor. 4.17 Then we are left without excuse and reserved for insupportable torments if we shall decline persecution and affliction by denying of Christ and Religion Quest 2 What things hinder us from sticking close to the profession of Religion Answ 1 First losse for Religion is hard with danger and losse If the yong man cannot follow Christ without selling all he hath he will rather stay behinde Mat. 19.22 Iohn 6.66 Answ 2 Secondly the world hinders us from true constancie in Religion Gal. 1.4 Answ 3 Thirdly the flesh and lusts thereof often violently withdraw us from the truth and practise of Religion Iames 1.14 Answ 4 Fourthly Satan by sifting and assaulting of us doth often leade us aside out of the way of Religion as we see Luke 22.31 and 1 Pet. 5.8 Quest 3 Why must we adhere thus constantly and resolutely to the profession of Religion Answ 1 First because true Religion is true Wisdome and therefore it is worth retaining worth dying for Deut. 4.6 Psal 111.10 Prov. 1 7. and 1 Corinthians 2.6 7. Answ 2 Secondly because true Religion sustaineth and upholdeth the world As before Solomons Temple there were two Pillars 1 King 7.21 and 2 Chron. 3.17 the one named Iachin that is God will establish and the other Bohaz that is Strength so there are two supporters which beare up the world viz. I. Religion which sustaines and upholds the Church And II. Justice which supports the Common-wealth Whence the Jews rightly say That for Ierusalems sake namely the Church of God and true Religion the world stands Thirdly because if we suffer for the profession Answ 3 of the truth and Christs sake then Christ will finde us out and comfort us as he did the blinde man who was excommunicated for confessing his name Ioh. 9.35 yea he will owne us for his owne at the dreadfull day of judgement as our Saviour promiseth in this verse By what meanes may we attaine unto a constant Quest 4 bold true and right profession of religion First the foot of this Ladder which reacheth Answ 1 unto heaven or the beginning of Religion is a cessation from sin Acts 2.38 and 3.19 and Esa 1.16 for untill we be free from sin we are the servants thereof Rom. 16.6 and therefore so long all our boastings are in vaine 1 Pet. 2.23 And therefore if we desire to live with Christ yea rather dye than depart from Christ let us labour to hate and eschew all sin whatsoever for so long as we love and follow sin so long we cannot suffer for Christ What sins must we cease from First from our owne sins not onely from the sins of others Secondly from all sins not from some onely Thirdly principally from our principall sins and not onely from those we care least for Fourthly from our least sins as well as our greatest 1 Thes 5.23 Iude 20. Secondly the top of this Ladder which reacheth Answ 2 up unto heaven is obedience for without that there is no happinesse Deut. 4.1 and 5.1 and Mat. 7.21 26. Luke 11.28 And therefore obedience is necessary for the confirmation of our Religion and Faith and assurance of glory Mat. 7.20 Thirdly Religion cannot be learnt without Answ 3 divine illumination Mat. 11 2â— and 16.17 Ioh. 6.44 And therefore this spirituall knowledge is a principall meanes to make us stout and strong professors Paul confesseth that he learnt Religion in the Schoole of heaven Gal. 1.12 16. And so must we for I. It is a mystery 1 Corinth 2.14 And II. It is revealed by the Spirit of God 1 Cor. 2.10 Esa 55.13 For as there are two impediments which hinders us from Religion namely First the vaile that naturally hangs over our hearts 2 Cor. 3.14 And Secondly the blindnesse of mind which is wrought in us by Satan 2 Corinth 4.4 So also there are two remedies against these two impediments namely I. To the Ministers is given illumination and their lips preserve knowledge 2 Corinth 4.6 And II. The vaile is taken away from the eyes of the faithfull and they thereby enabled to understand what is delivered 2 Cor. 3.16 And therefore if wee desire to be instructed and built up in the truth wee must invocate and supplicate God our Father that hee would be pleased for his deare Sonnes sake First to give light unto his Ministers and to make them able to cut the Word aright and to teach instruct and lead his people both by doctrine and example Secondly to give light unto our minds that wee may understand his word and will which is taught unto us Ephes 1.17 And Thirdly to give strength to our hands and courage to our hearts that wee may obey and performe his will both in heart and life both in prosperity and adversity both in freedome and in affliction Quest 5 How may we know whether our religion bee true and according to the religion of the Apostles of Christ or not Because the profession of no other religion save that can please God nor the Professors of any other religion be acknowledged by Christ at the last day Answ This may easily be knowne by comparing of our religion with their doctrine as it is comprehended and expressed in the New Testament Quest 6 To find out the sense and meaning of Scripture is very difficult and hard how
increase but himselfe decrease as came to passe by little and little Thirdly his Disciples were offended because more followed after and flocked unto Christ then did unto him VI. As was shewed before he was the corner stone of the Law and the Gospell of the old Testament and the new the last of the Prophets and the first of the Apostles Why doth our Saviour make this comparison Quest 1 between Iohn and the Prophets would he hereby teach the Baptist to bee ambitious or haughtie Christ doth not teach his servants to seeke honour Answ but he teacheth others to give due honour unto them whom the Lord by grace hath honoured To teach us That Christ would have his Children to bee received Observ and to have fitting honour given unto them and hence the Apostles were commanded to depart from those places and persons who did not regard them Shake off the dust of your feete and depart Why must the servants and Ministers of Christ Quest 4 be thus honoured First because if the Doctour be despised then Answ 1 the Doctrine is contemned when Iohn was cast into prison the people grew more cold then formerly they were Iohn 5 35. Secondly they must not be honoured for any Answ 2 worthinesse that is in their persons or at least not principally therfore but for that grace which they offer and bring in earthen vessels 2 Cor. 4.7 Because in that regard their feet are beautifull Rom. 10.17 and 15.29 And hence the honouring and despising of them reflects upon him who sent them and enriched them with this grace they bring He that heareth you heareth me hee that receiveth you receiveth mee and hee that despiseth you despiseth me What is here required of people in regard of Quest 5 the servants and Ministers of Christ First they must honour all good and faithfull Answ 1 Pastours 1 Cor. 4.1 and 1 Timoth. 5.16 and 1 Thessal 5.12.13 Because such are called our fathers 1 Cor. 4.14 c. Galath 4.19 Deut. 5.16 Secondly they may preferre those whom God Answ 2 hath enriched and endowed with more rare eminent and singular gifts Those of most inferiour parts are not to be contemned and honoured according to their worth but yet this honour may be graduated according to the measure and dispensation of graces given by God Rom. 15.29 and 1 Thessal 1.5 Thirdly they must obey them this honour Answ 3 principally consisting in obedience Heb. 13.17 VERS 12. Vers 12 And from the dayes of Iohn the Baptist untill now the Kingdome of heaven suffereth violence and the violent take it by force § 1. And from the dayes of Iohn the Baptist Sect. 1 untill now Two Termes are laid downe in this Section namely First Terminus a que vel Initium and that is from the dayes of Iohn the Baptist now that is not controverted but agreed upon by all Quest Secondly Terminus ad quem vel conclusio and that is untill now Here it may be asked whether this be terminated in that day when Christ spake this or not as if untill now bee as much as unto this day Answ No for this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill now is taken First sometimes Exceptivé excluding the time to come or any time after the present Secondly sometimes this phrase speakes onely of the present time neither excluding nor including the future Reade for example hereof 1 Corinth 8.7 and 15.6 and 1 Iohn 2.9 Thirdly sometimes this phrase untill now includes even the future time My Father workes hitherto and I worke Iohn 5.17 That is not onely unto the day wherein this was pronounced but so long as this world lasts So also 1 Corinth 4.13 And thus this Phrase is here to be taken as appeares most plainely because it is expounded of the Preaching of the Gospell The Law and the Prophets were untill Iohn and since that time the Kingdome of God is preached and every man presseth thereunto Luke 16.16 The meaning therefore of our Saviour here is the Gospell was preached by the Baptist whereby so great happinesse is come unto the world Whence we may note Observ That the manifestation of the Gospell is the greatest felicity of men or of the world Sect. 2 § 2. The Kingdome of Heaven suffers violence Quest 1 What is meant by the Kingdome of Heaven Answ 1 First it seemes literally to signifie the celestiall glory of the blessed and thus some understand it But I dare not subscribe unto it because the unworthy intrude themselves into this Kingdome which into that they cannot Answ 2 Secondly by the Kingdome of Heaven is often understood the Gospell which publisheth Christ now already manifested which is called the Mistery of salvation 1 Timoth. 3.16 Or which is all one it is taken for grace and salvation published by the Gospell But violence is not so properly said to be offred to this Kingdome Answ 3 Thirdly by the Kingdome of Heaven is here meant the true Church of Christ which was dispersed farre and wide through the whole earth and into which all that is all sorts intrude themselves Whence we may observe that the Church of Christians is reputed and esteemed to be the Kingdome of Heaven Observ Matth. 13.24 31.47 Rom. 14.17 and 1 Corinth 4.20 Colos 4.11 Quest 2 Why is the Christian Church on earth called the Kingdome of Heaven Answ 1 First because it leadeth unto the Kingdome of glory Rom. 8.17 Ephes 2.19 Philip. 4.22 Answ 2 Secondly because the conditions of this Church and that Kingdome are one and the same viz. I. To turne unto God from whom naturally we are averse II. To adhere and cleane unto the Lord and to rely upon him III. To rejoyce in him above al things Phil. 4.4 Thirdly because the Kingdome and King and Answ 3 Subjects and Conjunction and joy and security are plainly one and the same of this Christian Church on earth and that Kingdome in heaven And they onely differ in place and degree What is meant here by suffering of violence Quest 3 These words may be expounded three manner of wayes namely First Respectu personarum Answ in regard of the persons of old the Gentiles and world were excluded At jam aperta janua Caeli Ambros But now the gates of heaven are open Our Saviour seemes to allude to those things which of old were hidden and prohibited as the holy of holyes whereunto none must goe save onely the High-Priest and that once a yeare But now wee that is all the faithfull have boldnesse to enter into the holiest by the blood of Iesus c. Hebr. 10.19 So the Mount must not bee touched Exod. 19. Heb. 12.20 But now the faithful are come unto Mount Sion c. Heb. 12.22.23 the wall of separation beeing broken downe Ephes 2. And the veile rent in twaine 2. Cor. 3. Thus as all thrust at the Play-houses and Theaters and places of publicke spectacles desiring greedily when the dores are open to see the sights which are there to be
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
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
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
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
sound of a Trumpet and they shall gather together his Elect from the foure winds from one end of heaven to the other The Jewes had a Feast called the Feast of Trumpets which differed from other new Moones in this In other new Moones they blowed no Trumpets but in this they blowed from the Sunne rising till night Shinâ—â—â—in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What was the reason of this blowing and great noise of Trumpets The reason hereof in generall Quest J take to have beene to make their New-yeares day the more remarkable Answ because from it all their deeds and contracts bore date and their Sabbaticall yeares and Jubiles were cou ted thence But why it should be made remarkable by the sound of Trumpets or Corners there are three conjectures viz. First the Hebrewes thinke it was done in memory of Isaac his deliverance and that they did therefore sound Rams hornes because a Ram was sacrificed instead of him Fag in Levit. 23. Secondly Basil in Psalm 80. is of opinion that the people were hereby put in mind of that day wherein they received the Law in Mount Sinai with blowing of Trumpets Thirdly others thinke it was to put them in remembrance of the Resurrection which shall be with the found of Trumpets according to our Saviours words in this place He shall send his Angels with a great sound of a Trumpet VERS 36. Vers 36 But of that day and houre knoweth no man no not the Angels of heaven but my Father onely St. Mark 13.32 addes Neither the Sonne of man § 1. But of that day knoweth no man Sect. 1 The Papists say Argum. that Antichrist shall raigne but three yeares and a halfe and shortly after that time the world shal end against which groundlesse opinion we urge this place thus Jf Antichrist should raigne but three yeares and a halfe as our Adversaries teach and that then immediatly the world should end then it is possible to assigne the time of Christs comming to judgement so soone as Antichrist is revealed But our Saviour saith here of that day and houre knoweth no man no not the Angels yet Bellarmine takes upon him to set downe the very day of Christs comming to wit just 45. dayes after the destruction of Antichrist Sect. 2 § 2. No not the Angels nor the Sonne of man Object 1 Some of the Papists have objected this place for the proofe of their Aequivocation Our Saviour said to his Disciples that he himselfe knew not the day of Judgement but his Father onely which by consent of holy Fathers is to be understood that he knew it not ut significaret eis that he would tell them And thus Ambrose Chrysostâ—me Theophilus and Basil expound it And Garnet at his arraingment objected St. Augustine and wholy depended upon his judgement in the same exposition Answ 1 First we might vie Fathers with the Aequivocator who otherwise expounded these words but forbeare it only reciting the words of their owne Iesuit Maldonate Multi veteres patres Athansa Nazian Gregor Theodor. Cyrillus Autor operis imperfecti in Matth. docuerunt Christum quatenus hominem diem judicii ignorasse that is Many ancient Fathers have taught that as Christ was man he knew not the day oâ— judgement Answ 2 Secondly that St. Augustines exposition which Garnâ—t did onely select doâ—h imply no mentall Aequivocatioâ— is amply proved by Bp. Morton in his modest Answerer â—art 3. Chap. 11. Page 74 unto which place J referre the Reader because it is something long Answ 3 Thirdly the Papists say that their mentall reservation is then onely requisite when the hearer is incompetent and unfit to understand the clause reserved Now it were senselesse to imagine that the Apostles were not fit to understand or unfit to know that clause for our Saviour else-where saith It is not for you to know the times and seasons Acts 1.7 And why was not that ut vobis significem at this time also seasonable for them to understand Yes doubtlesse if that were the meaning of his words they understood it and then it was no concealed reservation and if it were not his meaning there was no aequivocation Answ 4 Fourthly the purpose of the Aequivocator is by his secret reservation To delude his bearer now this were blasphemy to say that Christ did aequivocate that is delude and deceive his Disciples If the Reader would see this Obj ction further answered let him read Bp. Mort. in his answer to the modest answerer part 3. Chap. 11. Page 75 76. Object 2 The ancient Arrians did frequently object this place to the godly for the proofe of theâ—r pernicious and blasphemous doctrine that Christ was not God they argued thus God knowes all things Christ knew not all things for he was ignorant of the day of judgement Therefore CHRIST is not God Answ 1 Our Saviour speakes here of his humane nature not of his divine for as he was man he knew not that day and houre but as he was God he knew it Sometimes Christ speakes to his Disciples as man sometimes as God as man he enquires where Lazarus was buried as God he knew it for he had before told his Disciples that Lazarus was dead As man he askes what men thought and said of him as God he knew for he was not ignorant of their very thoughts as is plaine from these Texts Iesus knew their thoughts and why thinke you evill in your hearts and the like Nazianzene answerâ— further that Christ speakes Answ 2 this as divers other things for the honour of his Father whom he preferres before men No man and Angels No not the Angels and himselfe Nor the Sonne of man that all men might learne to honour the Father above all and to seeke his glory more then their owne Againe Nazianzene saith That to know signifies Answ 3 sometimes to make knowne or to make others to know and thus he thinkes that CHRIST knew not the day of Judgement that is he knew it himselfe but he would not make it knowne unto them But I conceive with Simler de filio Dei Lib. 2. page 112. a.b. that the first Answer is the truth viz. that Christ knew it as God but not as man How doth it appeare or how may it be proved Quest that â—hrist at all knew of this day First Christ is the wisedome of the Father Heb. Answ 1 1. And therefore if the Father know that day and houre which the rrians deny not then he cannot be ignorant thereof Secondly Christ was in the Father and the Father Answ 2 in him Iohn 17.21 And therefore those things which the Father knew the Sonne could not be ignorant of Thirdly Christ knew the Father which of all Answ 3 things is the greatest yea as the Father knew him even so he knew the Father Iohn 10.15 And therefore we must not imagine that he was in regard of his Deity ignorant of the last day Fourthly Christ is the Author of time Iohn
be denied this holy Sacrament for they may take it and give thankes although they lye for Vetus est veâ—bum Catonis c. both old and true is that saying of Cato's God being a Spirit must be worshipped with a pure mind or according to our Saviour in Spirit and truth Iohn 4.24 Non ergo rixemur de gestu externo nemo â—b hunc vel illum condemnet alium Let us therefore notdisagree jarre about the outward gesture neither let any one condemne another for that Hence from these two proofes wee learne these two particular lessons viz. I. That the gesture of the body in the receiving of the Sacrament is not of the essence of the Sacrament but in it selfe an indifferent thing II. That the gesture of the body being not of the essence of the Sacrament but an indifferent thing is to be used according to the custome and constitution of that Church wherein wee live IV. He who refuseth to kneele at the receiving of the Lords Supper cannot be excused of uncharitablenesse and that both iâ— regard of the Church and also of the Minister of the Sacrament For First our Church having by a Canon enjoyned this posture of kneeling to be used by the Communicant he who refuseth it as an Idolatrous thing doth thereby intimate that the King and all those famous learned and pious Ministers who were assembled together in Convocation for the ordaining of orders for the uniformity of our Church were at least tainted with Idolatry or lovers of that which was meerly superstitious or else they would never have constituted such a Canon Charity the Apostle saith is not suspicious but he who refuseth this posture as supersticious doth suspect those of superstition and Idolatry who did enjoyne it and therefore is uncharitable to the Church wherein he lives Secondly our Church having by a Canon enjoyned this gesture of kneeling and threatned suspension to that Minister who shall give it to any that doth not kneele he who refuseth thus to receive it is very uncharitable to his Minister who by this his refusall is brought into a great strait that is must either dismisse and send him so refusing to kneele empty away and deny this blessed Sacrament unto him or else if the Minister doe give it to him though he kneele not doth thereby expose himselfe to the censure of suspension and the danger of loosing his living V. Kneeling is appointed by our Church not for the adoration of the Elements but for a signification of the humble and gratefull acknowledgement of the benefits of CHRIST given to the worthy receivers Archbishop Whitg answer to the admonition Page 100. And therefore none should be more reverend in their gesture at the receiving of this blessed Sacrament then those who come best prepared and most assured of true benefit and profit thereby VI. The lawfulnesse of kneeling at the receiving of these sacred Mysteries may be confirmed by this Argument Whatsoever spirituall benefits I may lawfully seeke on my knees with supplication that same J may lawfully receive on my knees with thankesgiving But I may lawfully on my knees with supplication seeke salvation by JESUS CHRIST Therefore I may lawfully receive the seales and pledges thereof on my knees Bp. Cooper If it be objected we must not kneele to an Idoll Object I answer we kneele to CHRIST Answ praysing him when we receive the holy Symboles and exhibiting instruments of his bâ—dy and blood and it is meere madnesse either to make them Idols as the Papists doe or call them Idols as male-contents doe VII Lastly this Sacrament of the Lords Supper is administred in our Church with a most effectuall prayer and thankesgiving and therefore what gesture can be fitter at that time then kneeling with the Elements the Minister utters these words The Body of our Lord Iesus Christ which was given for thee preserve thy body and soule c. The blood of our Lord Iesus Christ which was shed for thee preserve thy body and soule to everlasting life Drinke this in remembrance that Christs blood was shed for thee and be thankefull Now when the Minister in the behalfe of the receiver powres forth so patheticall a prayer and thankesgiving unto God how can the receiver but with his heart and upon his knees begge this at the Lords hands in his owne behalfe And thus we have heard what is required of us both in regard of the Precedent and Present time of receiving the last remaines Thirdly this Execution respects the Subsequent time and teacheth us a double duty after we have received the Lords Supper namely First we must depart and that I. With joy and thankesgiving Acts 8.8.38 39. Luke 17.17 And II. With a purpose of keeping our covenant and performing the promises of new obedience and true sanctification all the dayes of our life For the worthy and faithfull receiver who is assured that Christ died for him and offered up himselfe a sacrifice for his sinnes cannot but rejoyce hereat and breake forth in thankefulnesse unto God for so inestimable a grace and desire and endeavour to live wholly unto his Christ who hath purchased him at so deare a rate Secondly we must sanctifie that day unto the Lord whereon we have beene made partakers of this holy Communion For it is the festivall of the Lord. Jf we communicate upon the Lords day we must be very carefull to sanctifie that day strictly unto the Lord but if upon a weeke day then though we have no precept to equall it unto the Lords da yet we must not prophane that day as the manner of some is who make that day whereon they communicate a day of excesse and ryot and going from Alehouse to Alehouse And thus much may suffice to have been spoken of this Sacrament in this place Vers 29 VERS 29. But I say unto you I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome Object The Vbiquitaries object this place for the Vbiquitie of Christ arguing thus Christ saith I will not driâ—ke henceforth of this fruit of the Vine untill that day when I drinke it new with you in my Fathers Kingdome But Christ often ate and dranke with his Apostles after his Resurrection and before visibly he ascended into heaven Therefore seeing he was in heaven before his visible ascension it is evident that heaven is every where and not limited or confined to any one place and consequently that Christ is not included in any determinate place but filleth all places and is every where Answ 1 First to the drift of the Objection J answer that it is true that CHRIST is every-where in regard of his Deitie but not of his Humanitie but this pleaseth not the Objecters who contend for the Vbiquitie of Christs corporall presence Secondly J could answer with some of the Fathers Answ 2 that it is true that wheresoever CHRIST is there is Heaven but
men when themselves were armed and set there on purpose to preserve the body from the theft of the Apostles Jf others tell them that the Apostles stole him away then why doe they so boldly relate it of their owne knowledge and not rather produce the authours of the report and make them prove it And thus by infinite absurdities it may be shewed that this speech of the souldiers was a wicked untruth and a wilfull lye Vers 18 VERS 18. And IESUS came and spake unto them saying All power is given unto me in heaven and in earth All power is given unto me in heaven and in earth Quest 1 Who gave this power unto CHRIST God the Father or the whole blessed Trinity for where this is ascribed to the Father Answ there Father is understood essentially and not personally Chap. 11.17 Yea who can give all manner of power to the humanity of CHRIST but the onely true God Quest 2 What manner of power is this which is given to CHRIST Answ 1 First in generall it is a plenary power All power is given to â—eâ— c. Secondly againe in generall it is not onely a Answ 2 terrene but also a Celestiall power All power is given unto me in heaven and in earth Thirdly more particularly a three-fold power Answ 3 is given unto CHRIST namely I. Of Dominion for he rules over all and al power and dominion is subordinate unto him Now this Dominion is two-fold to wit First Generall over all in generall he being the King of Kings Secondly Particular over all his children and theferore he will protect and defend them II. Of Disp n â—tion and thus he is the Lord and Master overall Matth. 11.27 Iohn 3 30. He is the Head of his Church and all the senses externall and internall lye in the head he is the fountaine of all grace from whom is derived unto us whatsoever is good III. Of Iudgement and that both of this world and also of the last day for he shall judge all men and all matters And thus unto him is given a power of Dominion whereby he rules over all a power of Dispensation whereby he distributes imparts bestowes and gives what he will unto whom he will and a power of Iudgement whereby he punisheth and rewardeth whom he pleaseth here and whereby he wil acquiâ—te and condemne whom he will at the last day And therefore most truly is it said by him All power is given to me both in heaven and in earth Some object this place for the Vbiquity of Christ Object 1 arguing in this manner Christ saith all power is given to me now this power was not given to his Deity for that is equall with God and therefore it must be given of necessity to his humanity If then Christs humanity haue all power it is omnipotent and so can bee every where There are two things which I will distinguish for the better understanding of this Objection herein viz. that Christs humanity is every where to which we give the two first answers and that it is Omnipotent to which we give the third First in generall we must distinguish here between Answ 1 that power which the Gretians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentia and that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that power which we call authority and which is grounded upon law and such is the power of Kings over subjects Parents over children Husbands over wives and Masters over servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a faculty or ability to doe any thing and consisteth in force power and strength and such is the power and puissance of most mighty Kings Now there is a great difference betweene these two neither is one a necessary consequent of the other as for example we have many Kings and Monarches who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are of power to subdue their neighbours and yet have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any legall power over them and on the contrary many have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legall authority who haue not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or poetency to represse rebellious subjects that is they have right but they want might Secondly the word here used is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Answ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me saith Christ is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifies not an ability to doe all things but authority to rule all things so as when CHRIST saith All power is given to me he meaneth all that Authority rule and Dominion which was given to him after his Resurrection over all things both Celestiall and Terrestriall as to the King of Heaven and Earth so that by vertue of this power he might send his Disciples now to the Gentiles which before went onely to the lost sheepe of the house of Israell And he saith not all power is given to my humanity but to mee even a power of ruling judging condemning absolving and in briefe of doing all things which may worke for the glory of his Father and the good of his Church But this power doth not prove his Humanity either to be of an infinite nature for every where for although his Divinity be of an omnipotent and infinite nature and consequently every where yet his Humanity being created is of a finite nature yea a finite creature and therefore cannot really be every where To conclude as it is impossible for a finite creature to be really every where so this ubiquity cannot so be given to Christs infinite Humanity as in its owne essence properly and really it should be every where Answ 3 Thirdly wee say that this attribute of Omnipotencie is to be given to none but onely to God no not to the humanity of CHRIST which because it could not helpe it selfe in that great agony prayed to his Father to let the Cup passe away from him and being in the like case upon the Crosse he continued his prayer unto his Father Now would the humanity have prayed to God if it had beene Omnipotent Object 2 But Christ saith That all power is given to him in heaven and in earth which power is given to his humanity not to his Deity and therefore his humanity is Omnipotent for where all power is there is omnipotency Answ 1 First as we said before Christ speaketh of that power which we call Authority not of that which we call potencie for hee saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis potentia but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed omnis potestas is given unto me speaking of that authority which was given to him after his Resurrection Answ 2 Secondly he saith not all power is given to my humanity but to mee that is to my person the which power was therefore said to be given to him because whilst he was in the forme of a servant he emptied himselfe of all glory and after his Resurrection it was againe restored unto him and hee