are the very body and blood of Christ though they be kept in boexs or pixes and other Church vessels and never eaten Trident Concil sess 13. Can. 47. Bellarm. de Euchar. Lib. 4. Cap. 2. Now because we deny this and say That the Object 1 Eucharist is no Sacrament beside or without the use thereof that is though some forme of words be pronounced over the Elements yet if they be not received and eaten and drunke it is no Sacrament they object this place thus Christs words which were spoken over the bread This is my body were true as soone as they were pronounced yea before he said Take eat and so likewise of the Cup therefore it was a Sacrament before they did receive and eat it yea and had beene a Sacrament though it had not beene received at all at that time First these words of our Saviours This is my body Answ 1 were not spoken before he brake the bread and distributed it But first as St. Matthew here setteth it downe he brake the bread and gave it to his Disciples saying Take eat and then follow these words This is my body which seeme to have beene uttered even in that instant when they tooke the bread and beganne to eate it Secondly the institution of a Sacrament consisteth Answ 2 partly of a promise partly of a precept The promise is this This is my body the precept Take eat Now Christ doth no otherwise make good his promise then we performe the condition unlesse therefore accordingly we doe take and eat it it is not the body of Christ If the Reader desire to see how both these answers are opposed by Bellarmine and how his oppositions are fully answered let him read Willet synops 621 622. By whom and when was this Sacrament of Quest 3 the Lords Supper instituted By the Lord JESUS in the night wherein he was betrayed As in this place Answ and 1. Corinthians 11.23 Why in the institution of this Sacrament did Quest 4 our Saviour blesse the Elements as it is here said or give thankes as St. Luke and Saint Paul say First CHRIST gave thankes that he might Answ instruct us how to celebrate and receive this holy mystery namely with thankefulnesse Secondly he gave thankes to shew that willingly and of his owne free accord he laid downe his Answ 2 life Answ 3 Thirdly Christ gave thankes to teach us that we must suffer and undergoe whatsoever is laid upon us with thankesgiving like Iob who blessed God for crosses as well as blessings Iob. 1.21 Answ 4 Fourthly he gave thankes that thereby he might signifie that he was delivered to death for the benefit of us and our salvation And this is the true meaning of these words hee tooke the elements of bread and wine and blessed them that is he gave thanks to God his Father for his inestimable mercy towards mankind and for that inestimable mystery of their redemption which was now about to be shewed forth Quest 5 Why did our Saviour institute this Sacrament of his Supper Answ 1 First for the perpetuall remembrance of his death and suffering Answ 2 Secondly that thereby we might see the unparallelled love of him towards us who gave himselfe to death for our salvation Answ 3 Thirdly for the consolation of his Church and Children that seeing Christ is now corporally separated from them being ascended into Heaven they might spiritually injoy and partake him in the Sacrament wherein he is held forth unto them Answ 4 Fourthly for the edification of the faithfull but of this afterwards Quest 6 What is communicated outwardly in the Sacrament of the Lords Supper Answ Bread and wine consecrated or blessed according to the institution as in this vers and Mark 14.22 and 1 Corinth 10.16 Where we see that the Elements are bread and wine which being consecrated or blessed are changed Sacramentally but not substantially I say Sacramentally because they are separated and set apart for the Sacrament and are not to be reduced or turned unto a common use durng the cōtinuance of the Sacrament Quest 7 Is there no dissimilitude or unlikenesse at all betweene Bread and Wine and the Body and Blood of Christ that our Saviour here useth these Elements of Bread and Wine to signifie his Body and Blood Answ 1 First this resemblance and likenesse there is betweene Bread and Wine and the Body and Blood of CHRIST that as those nourish the life of man being meat and drinke according to the Psalmist God gives bread to strengthen the heart of man and Wine to make him cheerefull Psalm 104. So the participation of the Body and Blood of Christ doth so nourish and sustaine our soules that we shall never spiritually die any more I amplifie not this answer because I have to consider of the resemblance betwixt these signs and the things they signifie more amply in another place Answ 2 Secondly betweene Bread and the Body of Christ and Wine and the Blood of Christ is a threfold dissimilitude and unlikenesse namely I. In Bread and Wine there is a temporary satiety but in the Body and Blood of Christ an eternall Bread and Wine doe onely satisfie the hunger and quench the thirst for a time but he that eates the flesh of Christ and drinkes his blood shall neither hunger nor thirst for ever II. Bread feeds man but not onely Bread for a man cannot live onely of that food without any other But the Body of Christ alone feeds nourishes and preserves the soule alive yea that is the onely food of the soule and he that eates not of that can never have life eternall III. Earthly Bread being eaten consumes and wasts but the flesh of Christ which is meat indeed will never consume but live for ever How many things doth our Saviour intimate Quest 8 and imply in these words He tooke the cup and gave thankes and gave it to them saying Drinke ye all of it for this is my Blood of the New Testament which is shed for many for the remission of sinnes Goranus upon these words saith that our Saviour implies foure things in them viz. Answ First Sacramenti veritatem the truth of the Sacrament in these words This is my blood Secondly Sacramenti dignitatem the excellency of the Sacrament in these words Of the New Testament Thirdly Sacramenti utilitatem the commodity and utility of the Sacrament in these words which is shed for many Fourthly Communicandi generalitatem the generality of the Communion and participation of the Sacrament in these words Drinke ye all of it that is All both Priest and People Clergie and Laitie are to partake of the Cup as well as of the Bread in the Celebration of this Sacrament And therefore extreamly injurious are the Papists to the people in denying unto them the Cup and directly opposite unto Christ in their celebration of this Sacrament For I. This Sacrament was instituted to be received in both kinds Christ tooke the Bread and also the
must learn to deny our selves Answ 2 Secondly presumption and therefore we must be circumspect it being a dangerous thing to be deceived in the state and condition of the soul or to cry Peace Peace unto our selves while sudden destruction hangs over our heads Answ 3 Thirdly the love of sin this is a sweet seeming potion to the body and a sweet poyson unto the soul And therefore we must hate sin as we would hate hell for the wages of sin is death Romans 6.23 Answ 4 Fourthly idlenesse deceives many and hinders many from giving a due regard unto the Law and that both by making them to protract time and also by quenching and cooling all zealous motions in them Wherefore we must shake off all delays and labour carefully to practise the precepts of the Law Secondly the next provoking cause which made them say that Iohn had a devill was because he was abstemious and moderate yea seemed more austeer and rigide than themselves were and therefore they envie him Whence I might observe two things viz. First that an Hypocrite hates him that is more holy than himself Esa 65.5 Secondly that an austere life it odious and Observ 1 irksome to a carnall man 1 Pet. 4.4 Observ 2 Why do carnall men so carp at an austere life Quest 5 First because thereby Hypocrites and formallists Answ 1 are excelled in glory and therefore they envie such a life in any as shall ecclipse their light Secondly by such a life wicked men are reproached Answ 2 and therefore they hate such that are so reserved and chary of their society that they shun the company of all that are wicked Ephesians 5.11 Thirdly such a life condemns the licentiousnesse Answ 3 of flesh and blood who saith Let us eat and drink for to morrow we shall dy Esa 22.13 And therefore all Epicures belly-gods and intemperate persons detest and abhor such a life We have seen the moving causes of the peoples censure given of Iohn namely because he preached the terrours of the Law and because he lived a strict life we may now consider What the effect of this censure was Quest 6 Rash Judgement for they say He hath a Devill Answ Hence two things may be observed namely First That rash judgement is seldome right Observ 3 judgement 1 Sam. 1.13 Mat. 7.1 Rom. 14.10 13 and 1 Cor. 4.5 Colos 2.16 Secondly That there is nothing so good or Observ 4 holy but malice can deprave Rom. 1.30 and 2 Tim. 3.3 Iohn Baptist Malice saith hath a devill although the holy Ghost say That he was sanctified in the womb yea Christ the Lamb without spot they say is become a friend and familiar companion of sinners What is here required of all men Quest 7 First wicked men yea all men must hate and Answ 1 forbear all calumny lest thereby they condemn the generation of the just Reade Psal 15.3 and 73.15 Luke 3.14 Secondly the righteous must labour to cut Answ 2 off all occasions that is labour so to live that the wicked may be ashamed to speak evill of them How must we so live that we may escape calumnies Quest 8 and slanders Saint Peter gives us three remarkable rules to be observed for this end namely Answ First we must abstain from all sin whatsoever Rule 1 whether against the first or second Table 1 Pet. 2.11 do no evill and then men can have no ground to build an evill report upon Secondly shine before men in the works of holinesse Rule 2 and uprightnesse let them see nothing but good in us that they may be able to say nothing but good of us 1 Pet 2.12 Thirdly obey Magistrates and Superiours in Rule 3 those things which are not against God or his word or his Law for this is the wil of God that thus we should put to silence the ignorance of foolish men 1 Pet. 2.14 15. § 3. Christ came both eating and drinking Sect. 3 How and wherein is Christ opposed to the Quest 1 Baptist First Iohns Disciples thought that they were Answ 1 Corrivals but because that I know of now none think so therefore I slip it Answ 2 Secondly they differed in conversation because Iohn was abstemious and more reserved but Christ was more familiar that so by all means he might win and gain some Observ 2 From whence we may learn That Christ tryed all wayes and means for our salvation for that being the scope of his sending and coming into the world and there being nothing that he more deeply desired than that he would certainly leave no means unsought for the effecting of it Quest 2 What did Christ do for our salvation Answ 1 First in himselfe he taught us he prayed for us yea when we were enemies he laid down his life for our ransome Rom. 5.6 7. he checked the proud Iohn 10. and cheered the humble Matthew 11.28 Answ 2 Secondly in his Apostles he did much for our salvation for he sent and commanded them to preach he endowed them with gifts and made them able Ministers he distributed severall abilities among them making some sons of consolation and some sons of thunder yea he inspired them with his Spirit for the writing of the Scripture the rule of Truth Answ 3 Thirdly in his Ministers he shews his care over us and his desire of our salvation for he hath left a succession of Ministers for the gathering together of the Elect and as Paul became all to all men so the Lord hath given us Ministers of all sorts that so we might be left without excuse he hath given us ancient and grave Ministers he hath given us solid learned Ministers he hath given us meek and milde Ministers yea he hath given us Ministers of our nation and not strangers only and the like And thus he hath given us Pastours according to our severall dispositions yea some who can change themselves or take unto themselves any form in indifferent things for the winning of all sorts unto Christ 1 Cor. 9.20 21 22. Answ 3 Thirdly Christ and the Baptist differ in preaching for Iohn preached the Law and wrath Mat. 3.7 11. unto repentance Lugubria Gualt s But Christ preached or proclaimed the sweet messages of the Gospel Mat. 3.28 Ioh. 7.37 c. Observ 2 From whence we may learn That there is a double preaching necessary unto salvation viz. Threatnings and Promises the Law and the Gospel thus we see Samuel did 1 Sam. 12. and Esa 1. Quest 3 Why is it necessary that both Law and Gospel Promises and Threatnings should be preached Answ 1 First because there are divers sorts of men as for example I. Some hearers are soft and mollified and of tender eares and hearts some are hard and obdurate which stand in need of a sharp wedge to rend and tear them II. Some sinners are bashfull some shamelesse and impudent 1 Corin. 5. and 2 Corin. 2. And therefore the shamelesse must be shent and shamed III. Some sin openly and apparently
easier for a Camell to goe through the eye of a needle then for a rich man to enter into heaven Answ 1 First to the last place I answer that it is said to bee impossible for a rich man to enter into heaven not because riches are evill in themselves but because the perverse and corrupt nature of man doth so use or abuse them that they become an impediment unto them and hinder them from submitting of their necks to Christs yoke and from bearing joyfully and willingly his burden Answ 2 Secondly Chrysostome s answers that the way to heaven is hard Ignavis only to idle and sloathfull men and not to those who are industrious and painefull A sluggard thinkes a light burden heavie but a laborious man makes nothing of a hard taske Answ 3 Thirdly but the Objection simply is true that the way unto life eternall is hard and full of labour and cannot be walked in much lesse walked through to the end without toyle and travell as is plainely expressed in the places objected Matth. 7.14 and 11.12 and appeares evidently thus Wedlocke is a sweet bond where both husband and wife draw in one yoke but yet a bond it is a pleasant burden Conjugium a Iugo it is no other then a yoke and full of thorny cares and labours although so delightfull and pleasing that neither husband nor wife would desire to bee freed from that bondage Thus howsoever the faithfull may and doeâ— thinke this yoke of Christ sweet and pleasant as followes by and by yet in it selfe it is full of labours yea and so full that the righteous are hardly saved For I. The way that leads unto heaven is very obscure and therefore hard to finde and easie to loose yea it is very slippery and therefore except we be carefull and heedfull of our steps we may easily fall II. The burthen that is laid upon our backes to beare is heavy and which addes to the weight thereof we must beare it long even so long as we live for otherwise we beginne in the Spirit and end in the flesh and so come short of our reward III. The workes of Religion and the duties required of us both in regard of God and our brethren and our selves are very hard and heavy as every one will find that undertakes the taske IV. Our Spirits are naturally both weake and dull except they be awakened and quickned by a continuall and renewed worke of the holy Ghost yea V. Our enemies are both many and strong that labour to pul us out of this yoke leade us aside from this way And therefore these things considered we must needs confesse that the way of active and passive obedience which leades unto heaven and this yoke of Christ is in it selfe heavie and hard Answ 4 Fourthly our Saviour doth not say that his yoke is easie and light to all but onely to those who learne of him to be humble and meeke and of Saint Paul to want and abound and in every estate and condition to be contented Fiftly one and the same thing may bee easie and hard light and heavy to one and the same man in regard of a divers time that is the yoke Answ 5 and burthen of Christ may seeme and be heavy to a fresh water Souldier and new beginner who is not yet acquainted with that spirituall joy and inward comfort that attends upon the righteous who are strong in the Lord but in time it becomes pleasant delightfull and light by exercise and practise by a growth and encrease in knowledge grace and strength For it is most true that nothing is more difficult to flesh and blood than to bear the yoke of obedience and affliction yea nothing is more miserable than a Christians life if we look upon the present condition 1 Corinth 15.19 But yet this double yoke seems sweet and easie to the spirit of the true beleever and strong Christian by reason of that gracious operation of the good spirit of God who doth so form and fashion the regenerate unto the obedience of the will of God that when once they have had a taste and rellish of Christ then nothing seems hard or difficult unto them which is imposed by him Sixtly the commandements of God and yoke Answ 6 of Christ are in themselves and in their own nature sweet and delightfull as follows by and by but in regard of our frailty and pronenesse unto evill they are difficult and unpleasant But against the Text it will be objected By Object 1 the yoke of Christ we are brought into afflictions and subjected unto them and therefore it is Iugum grave a heavie not a light yoke First the yoke of Christ doth subject us to no Answ 1 greater evils than are naturally and daily incident to all the life of man in generall being full of calamities And therefore the crosse that attends the yoke doth not prove it to be simply heavie seeing it induceth no greater miseries to the righteous than Nature it self doth to the wicked Secondly those evills calamities which Nature Answ 2 subjects wicked and worldly men unto are very heavie grievous and evill unto them but the afflictions of those who undergo the yoke of Christ shall be changed into glory and recompensed with a glorious reward and therefore they are not heavie Mark 1.5.21 Thirdly the crosses of the servants of Christ Answ 3 shall be so mitigated that they shall not hurt them 1 Cor. 10.13 And therefore they are not heavie But it will be objected again If it be a Yoke Object 2 and a Burthen then how can it be light and if it be light then how is it a Burthen First the speech is figurative and the phrase Answ 1 borrowed from a yoke and naturall burthen Secondly our Saviour by this phrase doth Answ 2 neither conceal the burthen nor silence the sweetnesse of it but conjoyns them both together calling it both Iugum Suave a yoke and a sweet yoke Onus apposuit leve adjecit Chrys s He no sooner telleth us that it is a burthen but he adds withall that it is but light Men joyn Oxen together with a yoke and Camels with a bridle or halter that they may be as burthens But we must note that there are two sorts of men who impose these burthens to wit I. Some put a yoke upon others and oppresse them under the yoke As the Spaniards do with the Indians and as Pharaoh and Rehohoam did do Now Christ is no such imposer of a yoke II. Some have a care of those who are under or in the yoke that they may not be oppressed but have rest and comfort And thus did God Exodus 23.12 and Deuteronomy 5.14 and thus doth Christ who promiseth to refresh them under the yoke and ere long to give rest and freedom from the yoke verse 28 29. And therefore although it be a yoke yet it is neither heavie nor hard Object 3 The nature and condition of this
righteousnesse and true holinesse will never repent him of that promise in a word he that turneth from sinne and whatsoever is evill and turneth unto God and whatsoever is good will never repent him of this his repentance and conversion But on the other side he who neglects to find out his sinnes and to sorrow for his sinnes and to confesse his sinnes and to hate his sinnes and neither purposeth to leave his sinnes nor promiseth to serve God but continues in sinne and disobedience against him will certainly repent him when it is too late of this his great neglect IV. We must remember the reward which is promised unto us and prepared for us if we truly repent notwithstanding the bitternesse and irkesomnesse thereof unto nature and flesh and bloud Now this reward is either First spirituall namely peace of Conscience and joy of the holy Ghost as Iohn 16.33 Philip. 4.7 Or Secondly eternall to wit everlasting life and perfect liberty and eternall glory Rom. 8.18 Now of this reward we have spoken amply before viz. Chapter 5.48 and 6.33 and 19.29 Answ 4 IV. Purgations become purgative Contrarietate by a certaine contrariety that is in them For Omne catharticum est natura contrarium every thing that purgeth is contrary to the nature of the Ventricle which receiveth the Potion And the reason hereof is Vt agat in naturam et non patiatur ab ea that so the purgation may worke upon nature and not be wrought upon by nature and according to the Physitians this is the difference betweene meat and medicine viz. First Alimentum Food received into the stomach is there Passive nature working upon it and disgesting and concocting it and dispersing the nourishment and moisture thereof into the severall parts of the body But Secondly Medicamentum Physicke received into the Ventricle is there active working upon nature and ejecting and sending forth what it meets withall Hence observe That there is a contrariety and strife betweene Obser the flesh and the Spirit Or he who desires that sinne may be purged out must expect conflicts within himselfe Read Rom. 8.6 7 12. and 1 Corinthians 2.14 Rom. 7.23 Galath 5.17 J enlarge not this because we have spoken something of this spirituall strife before Chap. 19.28 qu. 12. Answ 1. V. J might adde that potions become purgative Modo operandi by the manner of their working for a purgation performes a double worke namely First it attracts and drawes all the humours that are to be purged out into the Ventricle And so repentance brings all our sinnes into the conscience Then Secondly the purgation provokes and irritates the expulsive faculty of the Ventricle to expell Answ 5 and cast out all those obnoxious and hurtfull humours So repentance having once brought our sinnes into the Conscience doth further excite us to purge them out and to discharge the conscience of them which is overcharged with them And thus much may suffice for the first part namely Medicamentum purgans the Potion which purgeth Secondly the next part is Modus accipiendi the manner of the receiving of this purgation wherein we have three things to consider of to wit Quest 7 First Quid purgandum What is to be purged out Answ 1 I. Plethora an over-plus of good bloud or an abundance or fulnesse of good humours in the body this the Physitians call A furnisht man or Athletarum habitus but iste habitus periculosissimus Hippocr et Galen It is dangerous for a man so exceedingly to abound with good bloud or humours for Omne nimium vertitur in vitium the over-plus of good humours will turne into bad and upon the lest distemper or disorder such a mans health is much indangered This Plethora is Divitiae Riches to teach us Obser 5 That Divitiarum Plethora an abundance of riches is very dangerous a man thereby having fuell for every hellish fire that is if a man be rich he hath a ready supply for the satisfying of every ungodly lust If a rich man be tempted unto pride in apparell his money will procure him most rich roabes if unto drunkennesse or gluttony his money will buy him the most delicious meate and drinke that is to be had if unto revenge for his money he may have instruments of cruelty or suborne perjurers or avenge himselfe by suits if the rich man desire to know any secrets he hath a golden key which will open any locke and make a silent man speake if he be tempted to uncleannesse his riches perswade him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argenteis telis pugnare to fight with golden weapons and he shall overcome because Pecuniae obediunt omnia Golden Bullets will scale the strongest Fort. Now by these and the like animadversions we may easily see how dangerous abundance of riches is unto us if any would see it proved from Scripture let him read these places Matth. 13.22 and 1 Timoth. 6.9 Genes 19.32 Iohn 2.10 and Prov. 30.9.10 15. and 27.20 But we have spoken largely of this before Chap. 6.14 Answ 2 II. Obaesitas fatnesse and grossenesse is to be purged out or Obaesitas is a phlegmaticall and windy repletion which makes the body thicke and fat and such an one the Physitian cals A grosse or growne man This Obesitas is Ventositas honoris the windinesse of honour to teach us Obser 6 That ambition and a desire of honour is to be purged out and avoided because Honores mutant mores honours change manners and therefore the Prophet rightly cals it Locus lubricus a slippery place Psalm 73.17 Vt fumus petit coelum sed perit in aere As the smoake ascends and tends upwards as though it would top the Clouds and clime the Heavens but perisheth in the Ayre and vanisheth and commeth to nothing so the ambitious man strives to aspire higher and higher but at last with proud Lucifer is cast downe into Hell Is not honour good and if so why then is it to Quest 8 be purged out First honour in it selfe when it is conferred upon Answ 1 a man by God or by man for some worthinesse or good deserts is good but ambition and an ambitious desire of honour is not good Answ 2 Secondly J say not that honour is to be purged out but ambition and the ambitious desire of honour Yet Thirdly honour preferment and high places Answ 3 are dangerous baits and snares and therefore not to be desired but as perillous moderately and warily to be borne that is if honour be conferred upon any they must be carefull to behave themselves humbly and lowlily lest they be infected with the vices which attend upon those who are in honour Now those who are in honour are in a dangerous estate in a threefold regard viz. I. Facilitate peccandi in regard of their pronnesse unto sinne for such know that they are potent and can defend themselves and like Lycurgus his great Flies breake through the Law and escape from it as the Tribe of Dan
but it more pernitiously hurts him that is angry then the other because it comes from the minde of the one and from within but reflects onely outwardly upon the other yea experience shewes that anger often brings men to Fevers and dangerous sicknesses as is to the life pourtraied by a great historian and generall scoller f Guevara familiar Epist fol. 114. 115. Secondly it weakens and enfeebles the body making it thereby daily more and more infirme and consequently the life to be the lesse comfortable and the more short anger being like worldly sorrow wihch causeth death g 2 Cor. 7.10 and therefore a man at the least should take pitty of himselfe and his owne life in not giving way to wrath Anger doth easily subdue a mans selfe to the craft of his enemies for by provoking him unto anger they can leade him whether they will for an angry man is easily incensed and once incensed hee is easily ensnared being quickly entrapped in his talke hee as then not being compos mentis in his right wits The effects of anger in regard of the Soule are these First it displeaseth God h Iam. 1.20 but meekenesse is much valued by him i 1 Pet. 3.4 and therefore Fathers are forbidden to be angry with their children k Ephes 6.4 Col. 3.21 and Masters with their servants Ephes 6.9 Philem. 16. and therefore doe not displease God when thou maiest please him but remember that howsoever anger may please thy distempered temper yet it doth not please God and therefore ought carefully to bee eschewed Secondly it provokes the anger of God l Pro. 19.19 Matth. 5.22 who is incensed unto wrath against the angry man because he is not in charity the nature of anger being to be void of charity as I shewed before and therefore remember hee that is angry with his brother God will be angry with him § 3. And slew all the children that were in Sect. 3 Bethlehem Herod seeing himself to be mocked of the Wise-men converts his craft into cruelty and that extraordinary It may heere be asked what manner of cruelty Quest 1 was this of Herods I answer there is a threefold cruelty viz. First Answ of punishment Secondly of law Thirdly of blood First there is crudelitas paenae a Cruelty of Punishment towards inferiors certainely Correction is commended and commanded m Pro. 23.13.14 and therefore they are to blame who blame the Magistrates correction because he is not to hold the sword for nought but heere three rules may be given to Magistrates for the avoiding of their cruelty of punishment First let it be magnâ causâ punish not but for a weighty cause heere is a vulgar errour to be reformed damages are alwaies thought heavie and worthy of punishment but sinnes are thought light as blasphemy lying swearing fornication drunkennesse and the like and scarce deserving correction Secondly when the cause is weighty and truly worthy of correction yet parcâ manu punish with a gentle and sparing hand parvuns supplicium satis est patri n Seneca a little correction sufficeth a father to give and Superiours are Fathers Magistrates must punish as the Lord punishes not for revenge against the person but for the amendment of the offender This rule needes not be inlarged because for the most part Magistrates offend more by remisnesse and too much lenity then by too great severity Thirdly if the cause bee weighty that justice exacts a severe punishment and that correction be laid on with a heavie hand yet amante corde let it be inflicted with a pittifull and commiserating heart not as an enemie or tyrant who punisheth with anger hatred and delight but as a mother with teares Secondly there is crudelitas legis a cruelty of the law this consists in sutes and contentions wherein the most part of men are too faulty going to law one with another for every trifle In going to law wee should observe the same rules that before are prescribed to Magistrates in giving correction First magnâ causâ men should not sue one another but in case of urgent necessity or great wrongs not for every cause and petty wrong as now adayes men ordinarily doe Secondly when there is just cause of suites yet they must bee parcâ manu not with the utmost extremity for summum jus summa injuria to prosecute men to the utmost as far as law will extend is seldome or never lawfull Thirdly though sutes in law be great and concerne thy livelihood yea thy life yet they should bee in charitate prosecuted in love which is very hard to be done Thirdly there is crudelitas sanguinis a cruelty of bloud when men seeke the precious lives one of another and that either first rashly and in the heate of blood occasioned sometimes by playing sometimes by drinking sometimes through whoring sometimes by the lye given or some distastfull words Or Secondly more deliberately and in cold blood and that either I. privately by duels which is thought a part of fortitude for a man to murther his brother by the law of a Duell a divelish law that doth either teach or allow men to shed the blood of a Christian and so deface Christs image or II. publikely and that by edicts as Herod in this verse and other like him bloody Sect. 4 tyrants in the times of Persecutions Observ § 4. Of two yeares old and under Wee may observe hence Herods arrogant folly First Christ was expected by the Iewes and Samaritanes a Ioh. 4.25 Secondly hee was foretold of by the Prophets Thirdly his comming is now revealed and declared Fourthly It is by the Star and the Wise-men confirmed yet notwithstanding all these Herod hopes to meete with him and kill him either by Fraud or Force If the oracle by Herod bee Beleeved why doth hee oppose himselfe Not beleeved why doth he slay so many innocents For Herod might thus have reasoned with himselfe If it bee true that Christ the Messias and heavenly King of the Iewes that hath beene so long since promised and expected be now come it is in vaine for me to strive with him because so I shall be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighter against God and I can expect no other event then that which the Gyants had who warred against heaven their arrowes returning upon their owne heads On the contrary If there be no such thing but that this is a meere fiction like many other of their Rabbinicall conceits why should I then either trouble my selfe or trouble Israel in murdering so many sweete innocent babes Thus I say Herod might have thought and deliberated within himselfe but he doth not True it is that he thinkes the prophecies concerning Christ to be true that he must come and beleeves also the report that hee is come yet hopes to dash all their hopes and to falsifie all these divine truths by prevailing against Christ Teaching us that wicked men most wickedly
things are very observeable First the Baptist doth not undertake to preach the Gospell untill hee bee called although hee were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctified and replenished with the Spirit of God from the wombe Teaching us Observ that none must run into the Ministerie before they be called e Ier. 14.14 Secondly when once hee is called hee delayes it not although it were a worke not onely full of labour but also full of danger Teaching us that all things are to bee undertaken when wee have a calling from God willingly and readily although they may seem laborious perillous Exposit § 3. Came Iohn Baptist Iohn signifies Gracious and Baptist one that administers the Sacrament of admission and entrance into the Church of Christ Observ Teaching us that the Gospell is gracious in regard of the Law God under the Law shewing himselfe more terrible and more severe than in the time of the Gospell The Law was given in terrour and thunder f Exo. 19.18 20.18 and the transgression of the Law was most severely punished as may appeare by these examples I. The people of Israel committing fornication with the daughters of Moab there were slaine of them foure and twentie thousand g Numb 25 9. II. For the Calfe they made there died three thousand Hierome reades 30000 of which in his place h Exo. 32.28 And yet notwithstanding this he threatens that hee will yet further visit this their sinne i Verse 34. III. For their murmuring First they were punished with a vehement fire which consumed the utmost part of the Host k Numb 11.1 Secondly with a vehement plague l Verse 33 Thirdly with fierie Serpents Numb 21 6. IV. Corah with all his companie swallowed up Numb 16. and 14000 of the Host beside v. 49 V. Yea all were destroyed and cut off before they came to the promised land that were above 20 yeares of age m Numb 14 29. to wit 601730. six hundred and one thousand seven hundred and thirtie n Numb 26.51.65 Thus severely were the transgressions of the Law punished But the Gospell is a time of grace and the Lord will not regard our former by-past life if now when Christ is offered wee will but leave our sinnes and lay hold upon him § 4. In the wildernesse Sect. 4 It may here be askeds why did Iohn preach in Quest 1 the wildernesse I answer first to teach them that the Church Answ 1 was become a wildernesse and that there was a certaine desolation of piety they being now altogether carelesse of the true worship and service of God Secondly because he taught them that Christ Quest 2 forsaking the Jewes they having rejected him who were often termed a City doth now make choice of the wildernesse the Gentiles to plant his Church in Thirdly because hee would shew thereby Answ 3 that none can bee made partakers of Christ by sitting in Cityes but by journeying into the wildernesse That is not by pleasure and ease but by labour and industrie hereby Teaching us that Christ and the graces of God are to be sought industriously Observ and cannot bee obtained without labour and paines for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rare excellent and precious things are not easily obtained Some will say here I would refuse no paines Quest 2 nor labour for the procuring of Christ or grace but wherein must I labour I answer First thou must labour in the hearing Answ 1 of the word of God that is labour therein for these things to wit First that thou mayst understand it in thy minde Secondly that thou mayst retaine it in thy memorie Thirdly that thou mayst assent unto it as true and good in thy judgement Fourthly that thou mayst love it and delight therein in thy affections Fiftly that thou mayst practise and obey it with all willing submission in thy life and conversation Answ 2 Secondly thou must labour against sinne that is labour First that thou mayst hate it and that it may bee a burthen unto thee Secondly that thou mayst strive manfully against it fighting even unto bloud in resisting of sinne Hebr. 12.4 Answ 3 Thirdly thou must labour in the molestations of this life that is labour to endure them labour to transcend passe over them labour to overcome them that they may not hinder thee from the pursuite of Christ Answ 4 Fourthly labour in prayer cry mightily unto God with the Saints under the Altar How long Lord how long holy and true dost thou deferre thy comming a Rev. 6.10 yea with the Bride Come Lord Iesus come quickely b Rev. 22.20 Fiftly labour in piety the Kingdome of Heaven Answ 5 suffers violence and the violent take it by force and therefore bee industrious in the exercises of religion carefull and diligent in thy life and conversation striving hereby to enter in at the straight gate because without striving thou canst never enter as followes Chapter 7. verse 13 24. Verse 2 §. 1. VERS 2. Saying repent for the Kingdom Sect. 1 of Heaven is at hand Quest 1 Repent It may here bee doubted whether inward repentance or some outward penance be by Saint Iohn here understood I answer certainely that inward repentance is here signified as may appeare by these reasons Answ First Iohn is said to preach the baptisme of repentance for the remission of sinnes c Luk. 3.3 that which he preached the people practised but we read not of any outward penall workes they did but onely of contrition and confession for their sins d Matth. 3.6 Secondly Baptisme is in the name of Christ penance is a worke of man whereby satisfaction is made unto God as they teach how then can it be the baptisme of penance for Christ to satisfie man to satisfie are two contrary things Thirdly Iohn also saith bring forth fruits of repentances worthy and meet for repentance outward penall acts then are the fruits of repentance and not repentance it selfe § 2. Repent The Papists object this place for Sect. 2 the proofe of the Sacrament of penance and one of them e Greg. Martin more particularly undertakes to prove it by foure Arguments The first Argument is drawne from the circumstances of the place Saint Iohn here exhorteth Object 1 unto repentance which else where is joyned with sackecloath and ashes as this same Evangelist saith If the workes done in thee had been done in Tyre and Sidon they had ere this repented in sackcloth and ashes f Matth. 11.21 so the Ninivites repented in sackcloth and ashes g Iona. 3.5.6 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agite poenittentiam doth signifie some externall penance Answ 1 I answer first here is a false position for I. our Saviour doth not reprove Corazin Bethsaida because they did not some externall penance but because they repented not And he beganne to upbraid the Cityes because they repented not h Matth. 11.20 II. This repentance which our
diet and wilde honey d Bellar. de Monach lib. 2. cap. 39. and wore a garment of Camels haire and therefore he was a true paterne of a right Eremite I answer first Iohns life was not so austere as Answ 1 they make it for the place where he lived was not so solitary but that there were villages and houses not farre off as it may appeare by the peoples resorting unto him his diet also in eating locusts and wild honey was usuall in that countrey Secondly we denie not but Iohn lived an austere Answ 2 life because hee was a preacher of repentance and had a singular office to prepare men for the comming of Christ therefore his calling being extraordinary he cannot bee an author of an ordinary calling among Christians Answ 3 Thirdly seeing Christ came eating and drinking lived among men and was apparelled as others were why should Christians rather chuse to imitate the Baptist then our Saviour Christ whose life and doctrine is for our imitation Object 2 Secondly they object this place to prove that the sufferings and obedience of the Saints are laid up for Church treasure b Bellar. de Indulg l ◠c. 2. prop. 4. Iohn say they was of a most innocent life and was subject scarce to the least sin and therefore hee had no neede of his fasting austere life imprisonment death to satisfie for himselfe and therefore these remaine for the satisfaction of others Answ 1 We answer First that certainely John was an holy man and endued with great grace yet not without his sins and corruptions and therefore he himselfe confesseth that he had neede to be baptized of Christ which was for remission of sins Answ 2 Secondly his afflictions were not laid upon him as punishments for sin we confesse but as Gods loving corrections to exercise his faith and prepare him for his Kingdome as the Prophet David acknowledgeth that his vertues were encreased by Gods gracious correcting admonitions c Psa 119.67 Thirdly wee must needes conclude with the Answ 3 Apostle of Iohn and of all others excepting Christ that did no sinne that God hath shut all under unbeleefe to have mercy on all and therefore none hath either suffered more then their sins deserved or done more good then was their duty to doe Object 3 Thirdly they hence object againe that a difference of meats is necessarily to be made upon some dayes that is that it is not onely lawfull to abstaine from some meats at some times which wee willingly grant but that it is a sinne to eate some sorts of meats and not others at some time which wee deny and they endeavour to prove from this verse thus arguing The life of Iohn Baptist was a continuall fasting he not onely abstaining from dainties in generall but in speciall from all meats and drinkes whatsoever except Locust and wilde hony in this verse Answ 1 I answer first Iohns fasting is not described in these words neither is it true that his whole life was a continuall fasting but onely here is expressed his extraordinary austerity from sundry dainties so long as he preached in the wildernesse for Saint Matthew saith plainely here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alimentum ejus or esca ejus his foode or his meat was Locust and wild honey which phrase signifyes not fasting but rather feeding Answ 2 Secondly the consequence is nought Iohn did thus therefore wee must doe thus is a palpable non sequitur for this was peculiar unto Iohn in regard of his peculiar and extraordinary calling Thirdly Iohn abstaines from divers meats we grant but that hee was forbidden them as Answ 3 unlawfull to use wee deny and leave unto the Papists to prove Fourthly these words his foode was locusts and Answ 4 wild honey doth not signifie that hee never did eat any thing else besides these or that he eat these onely upon Wednesdayes and Frydayes but that this was his ordinary foode for the most part for though some Papists denie that ever hee eat bread yet some others make no great scruple to grant it § 2. His rayment was of Camels haire Was Sect. 2 Iohn clothed with camels skins Quest 1 I answer no Answ but with an usuall course sort of garment made of Camels haire which they were wont to weare that dwelt in mountanous places and did not much frequent cities Why did Iohn who was Christs forerunner Quest 2 goe thus poorely and country-like attyred Because he would shew hereby Answ that although his calling were great gracious and extraordinary yet he did not affect worldly honours externall pompe or outward splendor Whether is there any analogie or resemblance Quest 3 betweene John and the Camell whose haire hee weares I answer there is for first Answ the Camell by nature is ordained unto labour that is to carry men and burthens and is endued with strength to undergoe it so Iohn was called and appointed by God to sustaine great labour and to serve men by preaching unto them and baptizing of them Secondly the Camel is neither armed with Answ 2 sharpe nailes nor teeth wherewith hee might hurt men but is an harmelesse creature so Iohn came not to injure or damage any but onely to prepare them for the receiving of Christ Was there any resemblance betweene Iohn Quest 4 and his garment I answer there was Answ for garments made of Camels haire seemed more unseemely and base in outward shew then other garments but yet were more durable and lasted longer so Iohns doctrine seemed not so splendidious at first view as the doctrine of the Scribes and Pharisees but yet it was firme and perpetuall § 3. His foode was Locusts What were these Sect. 3 Locusts Quest First some say they were the tops of certaine Answ 1 hearbs which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zaga Zabo an Aethiopike Bishop thinketh that John lived only of hearbs Secondly some say that they were certaine Answ 2 Crab-fishes which the fishermen cast upon the shore out of Iordane as uncleane meat but it is not like that John would eat any meat uncleane by the law Thirdly Epiphanius lib. contra Ebionitas Answ 3 saith that some Jewes would have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth certaine pleasant confections made of hony but this is not the truth neither for Johns foode was a course kind of meate as followeth by and by Some object that the Text in this verse is certainely corrupted because it is not probable that Object 1 John eat those creatures that are called Locusts Answ I answer indeed some thinke it incredible that John should thus feede and therfore suppose the place to have beene corrupted by the writers fault by some slippe setting downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Locusts in stead of wild choake peares others thinke this to have beene the mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locusts for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crab-fishes But what neede is there of this
the Father spake from Heaven God the Sonne was in the water and God the Holy Ghost descended in the likenesse of a Dove so plainey else where f Ioh. 1.33 John himselfe saith He that sent me to baptise with water here is the authority of God the Father in Iohns baptisme said unto me upon whom thou shalt see the Spirit come downe hee it is that baptiseth with the Holy Ghost Here is the name and authority of God the Sonne and God the Holy Ghost Answ 2 Secondly to wound them with an arrow out of their own quiver the Master of the sentences is quite against Bellarmine g Lib. 4. dist 3. g. Tunc invocato nomine Trinitatis institutus est in Iordaene baptismus c. Then in Iordan the name of the Trinity beeing invocated baptisme was instituted when the mysterie of the Trinity appeared Answ 3 Thirdly Iohn used the same forme in baptising which the Apostles did they baptised in the name of the Lord Jesus h Act. 2.38 and so did Iohn i Acts 19.4 and Saint Ambrose k Li. 1. de spirit ca. 3. affirmeth that Iohn baptised in the name of Christ and therefore it is not unlike but that Iohn baptised in the name of the Trinity as the Apostles did for although the name of Jesus onely be expressed yet thereby is signified the end scope of baptisme for remission of sinnes not an exact and precise forme of baptisme Whether doe the Ministers in baptisme conferre Quest 7 grace upon the parties baptised or whether are they givers of heavenly gifts in baptisme or no. I answer Answ the Sacraments are holy in themselves and have not their holinesse from men and it is not the Minister of baptisme but the blessed Trinity that in and by baptisme doth worke faith and conferre grace upon the children of God That it is God and not man that workes grace and conferres heavenly gifts upon those that are baptised appeares by these arguments First because a divine gift cannot bee given by man neither can any wash away the spots staines and pollutions of the mind but onely he that made the mind Secondly because the Prophets ever and anon prove that it is God that washeth us and not man Wash me throughly from mine iniquity and cleanse thou me from my sinnes a Psa 51.2 and againe purge me with hyssope and I shall be cleane wash me and I shall be whiter then snow Thus David b Psa 51.7 Againe the Prophet Esay desireth that the Lord would wash away the filth of the daughter of Zion and purge away the blood of Ierusalem c Esa 4 4. Thirdly because Christ saith plainely that it is he that is hee alone that gives that water that is spirituall grace and life Whereof who so drinks shall thirst no more for ever d Ioh. 4. As the Dyer by the touching onely of the cloth cannot give a colour unto it so neither the Minister of the baptisme by himselfe without the operation of the Blessed Trinity in that holy ordinance can give any divine grace or heavenly tincture unto the scule Again if the Church of God be a Vineyard then the Ministers are but tillers and it is God that is the Lord and Master of the familie and therefore all spirituall gifts are given by him Lastly because as one saith e Optatus li. 5. cont Parmen Saint Paul shewes that this whole Sacrament of baptisme doth belong unto God while hee saith I have planted and Apollos watered that is I have made one of a pagana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a meere heathen that had no knowledge of God I have brought him to some understanding of him and of the principles of religion and Apollos he hath baptised him that I have thus taught and instructed but it is the Lord onely that must cause to grow and encrease what I have thus planted and Apollos watered f 1 Cor. 3 6. § 2. Confessing their sinnes The Papists Sect. 2 object this place to prove their auricular confession because say they g Rhemist Obiect Iohn did not induce the people to a generall acknowledgement onely that they were sinners but also to utter every man his particular sinnes To this we answer first of all there is no mention Answ 1 made that this confession was of every one apart of every particular fault they had committed and that secretly in Saint Iohns eare Answ 2 Secondly it is contrary to the nature of the meeting which is publike where comer and secret exercises have no place Answ 3 Thirdly if the Papists will ground their auricular confession upon this place then they must have it but once and that before Baptisme not yeerely and that before the Lords Supper Answ 4 Fourthly it is unpossible not onely for every one of the people to make recitall of their particular sinnes particularly which were both infinite and in part unknowne but also for Iohn alone to heare all those which they could have made confession of especially never having before made confession of their sinnes in the whole course of their life h Sic Caâ—twright s Matth. 3.6 where this is amplified Quest 1 It may bee demanded What confession of their sinnes they made Answ 1 First some say that they confessed onely in generall that they were sinners Secondly we may say that they confessed particularly these sinnes unto Iohn wherewith their consciences were most pressed that so they Answ 2 might injoy the greater good by his ministry and be delivered from those their iniquities It is questioned sometimes amongst Protestants Whether wee bee not too remisse in exacting Quest 2 Confession of sinnes as well as the Papists are too strict For answer hereunto it is fit first to agree upon the termes to wit Answ 1 what is meant by confession 2 what is meant by Exacting 3 what is meant by Protestants First consider wee what is meant by confession there are divers sorts thereof Bishop Iewell hath three sorts and Chemnitius hath nine degrees but we may thus plainely distinguish them Confession is either unto God which is frequent in Scripture I confessed my sinnes unto thee said David i Psa 32.5 or Man either Publike either in Generall termes as the people did by the leviticall law Particular acknowledgement of sinne to the Congregation or private to our Brother either Being offended with us thus our Saviour commandeth confession and reconciliation k Matth. 5 24. In private conference thus Saint Iames bids us to confesse our sinnes one to another l Iam. 5.16 or Pastor in cases Extraordinary as when Some sinnes burthen the conscience In some act which we have done we being doubtfull whether we have done Well or ill or Ordinary either More lawfull which must bee Or The requiring the confession of some sinnes only which daily prevaile against us and which we cannot conquer or overcome Uoluntary and free without any
observe hence that Iohn doth acknowledge Christ to bee not onely a Prophet but also the Messias because to him hee attributes the baptisme of the Spirit Quest 1 How did Iohn know this Answ I answer he did not know it of himselfe but the Spirit of God taught it unto him Quest 2 Why doth Iohn confesse this his unworthinesse seeing that amongst the sonnes of men there were none greater then himselfe d Matth. 11.11 Answ Observ I answer this he did that he might give the greater honour unto Christ Teaching us that it is the part of good and godly Ministers not to seeke their owne vaine praise but the honour and glory of Christ thus did Paul when he said unto the Corinthians was Paul crucified for you e 1 Cor. 1.13.14 and againe let the Lord be true but all men lyers f Rom. 3. yea to doe otherwise viz. to preach a mans selfe and to labour to draw Disciples after him is a brand or marke of a false Apostle And therefore the Papists shew what they are that so insolently derogate from Christ First in the merit of workes Secondly in preferring the Popes pardons before the blood of Christ Thirdly in preferring their owne lawes and ordinances before the lawes and institutions of Christ as I. uncleane single life before holy marriage although Christs owne Apostle have said It is better to marry then to burne II. In denying the Cup in the Sacrament to the laicks although Christ commanded both bread and wine to be used III. In worshipping of Images against the second commandement and the like Vers 15 VERRS 15. And Iesus answering said unto him suffer it to bee so now for thus it becommeth us to fulfill all righteousnesse then hee suffered him Sect. 1 § 1. It becommeth us to fulfill all righteousnesse Quest 1 Answ What is meant here by righteousnesse I answer our Saviour understands hereby the obedience of the law of God because that is true righteousnesse to fulfill the commandement Quest 2 of the Lord. What doth our Saviour meane in saying it becommeth or it is necessary was the Sacrament Answ 1 of Baptisme necessary for Christ I answer First it was necessary in regard of the originall of it the commandement of Answ 2 God Secondly it was necessary in regard of one end of Baptisme to wit the admission into the Church because Christ came that he might be Answ 3 made the head of his Church Thirdly it was necessary in regard of another end of Baptisme that is the remission of sinnes for although it was not necessary that Christ should be Baptized in regard of himselfe seeing hee had no sinne in himselfe to bee forgiven or pardoned yet it was necessary in regard of us because hee carried our sinnes and therefore he was Baptized to seale unto his children the remission and forgivenesse of them What doth Christ meane by all righteousnesse Quest 3 I answer he meanes Answ that religion is to be observed as well in small as in great or that all the commandements of God are to be observed whether great or small because in the law of God first there is nothing false or untrue or secondly frivolous and neede-lesse or thirdly commanded onely pro forma for fashion sake but all the precepts of the word are infallibly true in themselves necessary and of importance unto us and commanded by God to bee observed and that seriously as appeares by the promises and threatnings annexed thereunto But it may here be demanded Are not those Quest 4 who are so strict and precise and curious to fulfill all righteousnesse to bee blamed and condemned as Puritanes I answer first certainely they that are curious Answ 1 precise and strict in externis in outward rites and ceremonies stumble in plaine way and see but a very little at high noone Secondly those that separate themselves by Answ 2 an opinion of puritie in themselves are plaine Novatians and no better then proud Pharisees Thirdly but those that desire to bee strict in the obedience of God and endeavour thereunto Answ 3 because they never can serve him too much or obey him enough these are to be commended encouraged and imitated because they imitate Christ herein who was carefull to fulfill all righteousnesse § 2. And he suffered him We produce this Sect. 2 place to prove Argum. that Johns Baptisme differed not from the Baptisme of Christ arguing thus If the Baptisme instituted by Christ were another Baptisme then Johns was and yet he himselfe was Baptized of Iohn then it would follow that wee are Baptized now with another Baptisme then Christ himselfe was for he received Iohns Baptisme but this were very absurd to say that there is not the same Baptisme of the head and members of Christ and his Church therefore Iohns Baptisme is all one with Christs Bellarmine answereth hereunto Object that it was more convenient for Christ to receive Iohns Baptisme then his owne least he should have beene thought himselfe to stand in neede of regeneration To this wee answer First Iohn also Baptized Answ 1 for the remission of sinnes therefore if there had beene any such danger Christ might have beene thought to neede remission of sinnes by receiving Iohns Baptisme Secondly Christ was not Baptized for any cause simply in himselfe but to give an example Answ 2 unto us for so it became him to fulfill all righteousnesse not to prescribe lawes to others wherof hee had not beene the first practiser himselfe a Willet Synops f. 585. Vers 16 VERS 16. And Iesus when he was Baptized went up streightway out of the water and loe the Heavens were opened unto him and hee saw the Spirit of God descending like a dove and lighting upon him Sect. 1 § 1. And loe the heavens were opened unto Quest 1 him How were the heavens opened First some say non reseratione sed oculis fidei b Hier. s Answ 1 that they were opened to the eyes of faith that hee might see thereby into heaven as Stephen did Acts 7. but not truely and really opened Secondly others say the contrary c Gualt s that they Answ 2 were truely opened first because John and as is probable those that were with him saw them opened secondly because this was done for their sakes that beleeved not that they might beleeve and therefore it was seene with the eyes of the body not of the mind Answ 3 Thirdly others d Calvin s to whom I rather subscribe and assent answer wee heare that the heavens were opened and therefore wee beleeve it but we heare not how they were opened and therefore we leave to inquire after it as not much tending unto edification Quest 2 Why were the heavens opened First some say this was an Allegory unto us Answ 1 and they Allegorize it thus Heaven is taken for the Scriptures which were now more plaine and perspicuous then before Christ came e Oper. imperf sup Againe as many see heaven
and 30.14 and Ioel 1.14 and 2.15 and Matt. 6.16 and 9.15 In all which places we are commanded to humble our selves by fasting and therefore it is necessary that sometimes we should fast Secondly fasting is a part of Gods worship and therefore the Pharisee boasting of his service amongst other duties reckons up fasting a Luk. 18.11 And thus Anna is said to worship God by fasting and prayer b Luk. 2.37 and thus Paul would have all good widowes doe c 1 Tim. 5 5. that is a pure and absolute fast accompanied with prayer repentance and other holy duties is a part of Gods worship and therefore unto the Soule of him that fasts is very profitable Thirdly we must fast because we have such Answ 3 worthy presidents in this duty of fasting who are worthy herein of our imitation wee reade in holy writ of the fasts of Israel Iosaphat Ezra Nehemiah Hester Mordecai David Ieremie Paul yea in this verse Christ himselfe And therfore there is great reason that sometimes we should fast seeing it is both profitable and necessary and hath beene practised by such bright and cleare lights VERS 3. Then the tempter came unto him Vers 3 and said If thou be the Sonne of God command that these stones be made bread § 1. Tunc then as Saint Luke hath it Luke Sect. 1 4.3 that is after the forty dayes fast was finished and after Christ began to bee an hungred What did Christ in the wildernesse all these Quest 1 fortie dayes To this I answer first this is a curious question Answ 1 like unto that propounded by one unto Saint Augustine What did God before the creation of the world to whom hee answered that he made hell for such curious ones Secondly it is likely yea most certaine that Answ 2 he spent that time in prayer and in spirituall exrecises Thirdly some d Bunting say that in those forty dayes Answ 3 Christ passed quite through the Desart of Arabia Petraea and went unto the mount Olivet where the law was given that there hee might begin the conflict with Sathan Fourthly in that time he was tempted by the Answ 4 devill in the wildernesse thus saith this our Evangelist verse 1. Iesus was led into the wildernesse to be tempted of the devill And Saint Marke plainely Iesus was there in the wildernesse forty dayes tempted of Sathan e Mark 1.13 Hence ariseth a second quaere How doth Quest 2 Saint Matthew agree with himselfe and with his fellow Evangelist Saint Marke for Matthew Chapter 4 verse 1 saith Iesus was led aside into the wildernesse to be tempted of the devill and Saint Marke saith Iesus was there in the wildernesse tempted c. But Saint Luke Chapter 4.3 and Saint Matthew in this third verse in sense saith Tunc then when Christs 40. dayes fast was finished came the tempter unto him Answ 1 First some say that Saint Marke did not think that Christ was tempted before the fortie dayes were expired but afterwards but this me thinks can scarcely agree with the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although reverend Beza be of this mind because it is not a participle of the pretertense and besides it doth denote the place where he was first assaulted by Sathan rather then the time when he began to be tempted Answ 2 Secondly Christ was tempted first by Sathan in the wildernesse as Saint Marke saith but not with these temptations mentioned by Saint Matthew in this place till after the 40. dayes were finished f Beda s Camara qu. 208. but because some yet may doubt how the Evangelists agree Saint Luke sayâ—ng that Christ was forty dayes tempted of the devill in the wildernesse g Luk. 4.1.2 and Saint Matthew implying in this verse that the devill came not unto Christ untill after the expiration of the fortie dayes Answ 3 I answer therefore Thirdly that Sathan came first secretly unto Christ as he doth usually unto us tempting him by invisible temptations as Saint Marke 1.13 and Saint Luke 4.2 meanes but after the 40. dayes were ended he comes visibly unto him tempting him with those temptations which are expressed by Saint Matthew in this Chapter Sect. 2 § 2. Then the tempter came unto him The devill comes armed against Christ with a threefold dart the first is of the belly or gluttony the second of fame and credit the third of gaine and profit The I. is the concupiscence of the flesh the II. is the pride of life the III. is the lust of the eyes Sathans first temptation is in the desires of the belly which is both most present because meat must be had and most powerfull and strong because venter non habet aures the belly will take no denyall but like the horsleeches daughter cryes give give where wee may observe how he begins with the second Adam as he did with the first at the Belly Quest It may here be demanded If the desires of the stomack and appetite be evill how then are they in Christ for he was hungry If they bee lawfull why then doth not Christ satisfie them by making stones bread Answ The desires of the belly are not evill in themselves but yet often perswade unto evill not onely unto excesse of meate and drinke but also unto thefts the use of unlawfull meanes disobedience diffidence and the like and therefore they must bee borne not obeyed tolerated but not fulfilled Sect. 3 § 3. If thou be the sonne of God Why doth Quest 1 the devill say if thou be the sonne of God Answ 1 First some h Chrysos sup say because he doubted whether hee were or not for first hee knew the Angels message unto Mary Luke 1. and unto the shepheards Luke 2. and the journey of the Wise-men the disputation and determination of the Doctors the testimonies given of him in his Baptisme both by the dove alighting upon him and of Iohn and of the voice of God from heaven and therefore hee thought that he was the Sonne of God But secondly on the other side he saw him poore and perceived him to bee hungry and therefore doubting whether he were or not he saith If thou be the Sonne of God Secondly the devill did this because he would Answ 2 have Christ to distrust God for although hee teÌ„pt him to turne stones into bread yet he tempteth him not therein directly unto Gluttony but unto a greater sinne that is to distrust in his Father and to doubt whether he were the Sonne of God or not seeing that having fasted now so long and being at the present hungry yet nothing was provided for him Observ Teaching us that Sathan doth endeavour to induce us unto a diffidence of the love of God How doth the devill tempt us hereunto Quest 2 First sometimes by our selves making us Answ 1 call the love of God in question and consequently to distrust of his helpe and assistance Iob in those words although the Lord
then confirmed better rejected then received Inter mille talenta secularium sermonum vix centum denarios imo nec decem obolos spiritualium reperies g Cass s Matth. 1. Amongst a thousand talents of secular sentences a man shall scarce finde a hundred pence yea not ten halfe pence of spirituall coyne Now if there be this immense disproportion betweene holy Writ and all other writings there is then a great impudencie in those that shall cast this aspersion upon them to be the causes of heresies and consequently forbid the reading and studying of them Fourthly the Scriptures are given us by God to be our spirituall armour and weapons h Ephes 6.12 Num in bellum sine iis quomodo servaremur i Chrysost s Col. 3.16 and therefore if wee should enter into the Lists against our spirituall enemies without these how could wee possibly escape their hands or retire with safetie and freedome they therefore that prohibite the common people the use benefite and knowledge of the written Word of God doe certainly not desire that they should bee the free men of Jesus Christ enabled manfully and victoriously to fight the battles of the Lord against Sinne and Sathan but rather desire and endeavour that they may bee overcome by Sathan and retained in his captivitie and slaverie forever to the eternall destruction both of body and soule Sect. 2 § Thou shalt not tempt the Lord thy God This place is taken either from Deut. 6.16 or from Exod. 17.7 or from Numb 21.5 which place is repeated Psal 106.14 Quest 1 What is meant by tempting Answ I answer Tentare to tempt is to enquire after some thing by some signe or an endeavour to try or to make triall of something And thus first man is tempted and that either I. by God when he proves tis as he did the Israelites Iob and Abraham Genes 22. Or II. by Sathan when he tries if he can deceive and delude man by causing him to fall Secondly thus God is tempted by man when we make triall of his power or of his truth either in his threatnings or promises and this is the temptation here spoken of Quest 2 How doe wee tempt God Answ 1 I answer First wee tempt him pie piously and warrantably and that foure manner of wayes viz. First when wee tempt him by repentance that is having by our sins provoked God unto anger we repent and turne from them to try whether the Lord will avert his judgements or not This is a warrantable tempting of God for we have a command for it from him Prove me now herewith sayth the Lord and try if I doe not blesse you a Malach. 3.10 Secondly when wee tempt him by prayer and fasting Thus the King of Niniveh by a publick edict sanctified a fast upon this ground Who can tell whether God will repent and turne from his fierce anger that wee perish not b Iona 3.9 as if hee should say we will try God if hee will by this meanes be appeased towards us As the former tryall was commanded by God so this is commended by him and therefore must needs bee both warrantable and religious Thirdly when wee tempt God by patience and dependance thus the three children say unto the King We know our God is able to deliver us but if not wee are ready to suffer for him c Dan. 3.17 that is we know God is able if hee please to free us from thy hands but wee know not whether hee will doe it or not yet by patience and confidence we will try what hee will be pleased to doe with us Fourthly when wee tempt or try God by some especiall command from him that is when the Lord shall bid us try him by any signe wee will whether hee will doe what hee hath promised unto us or not it is warrantable then to tempt him yea not to do it is blame-worthy Thus God commands Ahaz to try him by asking what signe he will and reproves him because he sayth I will not tempt the Lord d Isa 7.11 12. This verse speakes not of this pious tempting and proving of God Secondly wee tempt God impiè impiously Answ 2 and unwarrantably Mala tentatio est signa petere non ad salutem sed experientiam e Aug. confess 35. the wicked tempting of God is to desire a signe from him not for our good but onely out of an incredulous curiositie to make tryall what he can doe Mala tentatio est de Dei potentia sapientia voluntate non necessariò periculum facere f P. Mart. 1.7 Sect. 5 the prohibibited tempting of God is to make tryall of his power wisedome and will when by no necessitie we are compelled or urged thereunto Nulla causa Christo se precipitandi nisi experientia ergo fuisset tentare Deum g Aug. de vera relig 1.38 There was no cause at all why Christ should cast himselfe headlong from the pinnacle except it were to make an experiment of Gods power which was to tempt God unwarrantably and therefore hee will not doe it but answers It is written againe Thou shalt not tempt the Lord thy God How doe wee tempt God wickedly and unwarrantably Quest 3 First some h Amesius med Theol f. 3 28. Sect. 10. say We tempt God two manner Answ 1 of wayes to wit First when we desire and expect something to bee done for us and unto us but in the meane time neglect the necessary and lawfull meanes for the obtaining thereof in naturall things as when a man expects life but refuses meat or health but refuses medicines and Physicke or in supernaturall things when a man desires grace on earth and glory in heaven but in the meane time neglects the Word Prayer Sacraments and the other meanes appoynted by God for the procuring thereof Secondly when any doe expose themselves unto danger without any urgent necessitie from which there is no probabilitie scarce possibilitie that they can be delivered except God miraculously do it Thus in naturall things men sometimes through a desire of vain-glory contemne death and cast themselves in nature into inevitable dangers Thus in spirituall things men often runne into the occasions and provocations of sinne as though they would dare the Divell to overcome them if he can Now of this more by and by Answ 2 Secondly some say a P. Mart. 2.4 Sect. 54. GOD is tempted 3 manner of wayes viz. First when we have meanes for the obtaining of our desires but use them not because we desire more gallant meanes that is either to be helped without mâ—anes or by meanes extraordinary thus the Divell here tempts Christ to doe not to goe downe but to cast himselfe headlong Secondly when wee want means wherein is a double fault viz. First because wee will not patiently expect and awayt the Lords leasure Secondly because wee prescribe unto God either the Time as Ozias perswaded his brethren
condition or other which they must carefully observe if they desire the blessing promised Thirdly we must therefore content our selves with generalls that God will one way or other by some blessing or other make good his promises unto us either bestow some temporall blessing upon us or free us from evils or give us peace of conscience or sustaine us by his grace or strength of the Spirit It may by way of doubting be demanded how Quest 4 wee can believe too much or expect for more then is promised I answer first this is done two manner of Answ 1 wayes First by prescribing unto the Almighty a time of Mercy this we must not doe but wait and expect the times and seasons of the Lord who hath appointed times for all his purposes And therefore wee must not bee impatient or weary or murmure at the Lords delay but expect patiently the Lords leasure the time will come when wee shall say surely there is a reward for the righteous k Psal 58.12 First is thy affliction heavy to be borne then remember sorrow may indure for a night but joy comes in the morning as thou maist perceive by many examples Iobs affliction was great yet it was shortly turned into prosperity and all temporall affluence the danger of Daniel and the three Children was extraordinary yet God preserves the one in the Lyons den and the other in the fiery Fornace and delivers both the one and the other in his appointed time Ionahs danger was great to be first swallowed by the sea then by the Whale yet in Gods due time hee is brought safe on shore And therefore whatsoever thy affliction be yet beare it waiting patiently the Lords leasure for deliverance from it Secondly is thy innocency and good name questioned and scandalized and the false aspersions cast upon thee believed by others yet murmure not the Lord in his appointed season will cause thy innocency to shine and breake forth as the Sonne out of the clouds Thus Davids innocency doth shew it selfe at length towards Saul and Mephibosheths towards David 2 Sam. 19. Thirdly whatsoever thy griefe or paine bee yet be not too hasty with God Canis festinans edit caecos catulos the hasty bitch brings forth blind puppyes and therefore festina lentê bee not impatient of delay but stay the Lords leasure The bond is not due untill the day appointed and so long as thou art not delivered Gods limited day is not come and therefore tempt not God by prescribing unto him a time but seeing the times are decreed by him for the accomplishing of his promises let us patiently depend upon him untill his mercy appeare towards us Secondly this is done by prescribing unto the Answ 2 Almighty a measure of Mercy and that either in temporall things or in spirituall First in spirituall things by binding heavy burdens and grievous to be borne a Matth. 23.4 upon our owne backes or upon others this is to tempt God b Act. 15.20 yea to take away that Christian liberty from us which we are called unto and enjoy by the Gospell of this sort are the Monasticall vowes of poverty single life the observation of dayes meats and the like which God requires not of us and therefore in these we should remember these two things First Religion is burden enough for thee if it bee rightly understood professed and practised and therefore there is no need to adde hereunto for want of imployment things not injoyned by the Lord. Secondly thou knowest not thy owne strength thou art not sure in thine owne mind whether thou shalt be able rightly to undergoe and performe these vowes or not whether the love of the world or the lust of the flesh be so thorowly mortified and crucified in thee that they will never rebell or make head against thee and therefore take heed that by such vowes we doe not deprive our selves of those lawfull remedies which God hath appointed against such sinnes for this is to tempt God and to endanger our selves to be tempted by the divell c 1 Cor. 7.5.37 wherefore we must not cause our soules to sinne d Eccles 5 5. Secondly in temporall things by expecting or desiring greater things then God hath as yet given not contented with what is given Rachel enjoyed health the comfort of friends and the company of a religious husband but all these afford her no comfort but except she have children she shal die for sorrow e Gen. 30.1 Naaman comes to the Prophet to be cured but once purposed to go away uncured rather then be healed by so contemptible a meanes as the washing in Iordan f 2 King 5.11 The Israelites first long for bread but afterwards when they have it they loath it and lust for flesh g Numb 11.4 c. and 21.5 wherefore they are said to tempt God And therefore we must learne alwayes to be contented with our present portion not tempting God but remember he knowes and sees our necessities as well as our selves hee knowes our strength and what may be good for us better then we our selves he sees what the event will be and will order and dispose it to our good The children of God may very well be contented to want all things when God hath promised to care for them and prohibited them to care at all for the end or successe h 1 Pet. 5.6 because although we might have what we desire yet we know not what the event will prove as for example First wouldest thou desire children as Rachel did It may be first they would draw thy love from God if not in toto yet in tanto thou wouldest so delight in them that thou wouldest not rejoyce thy self so much in God as thou diddest before Or Secondly it may be if children were given or granted unto thee they would prove disobedient stubborne rebellious prophane traytors theeves heretikes or such dissolute prodigals that thou wouldest wish them dead and blesse the wombe that never bare in regard of thy unhappy selfe Secondly wouldest thou wish riches little dost thou know what danger they may bring thee into they draw many from Christ as we see in the young man who had beene a happy man if hee had not beene a rich man i Matth. 19.22 Riches are often ordained for the destruction of the owner as one saith k Barth Casa Spanish cruelt the poore Indians had beene happy if their countrey had not afforded gold for auri sacra fames the insatiable desire of gold made the cruell Spanyards unsatiable in the shedding of blood as that authour in an assembly of the Royall Counsell of the Judges with many learned Divines Lawyers called by the King spake with best caution being affronted by Sepulveda avouching that the Spaniards had slaine and destroyed in the severall Ilands where they came above twenty Millions l Pag. 132. Thirdly wouldest thou wish honour It is a most
labour that they fish not all night and catch nothing that they rise early and goe late to bed expose themselves to perills and dangers to no purpose or benefit at all unto their people Fishers worke night and day so Ministers must preach diligently because all the names given unto them signifie labour and paines Whether the Church of God bee compared to a House then wee are the builders thereof 1 Cor. 3.10 Or Family then wee are first the Stewards to take care for the provision of all a Cor. 4.1 Secondly Schoolemasters to teach the children of and in the family Thirdly Physitions to cure the maladies of the sicke in the house Or Sheepefold then we are the Sheepheards Or Field then we are First the husbandmen or tillers thereof b 1 Cor. 3.9 Secondly the planters and waterers c 1 Cor. 3.6 Thirdly the workers in the vineyard d Mat. 9.38 Or Sea then we are First the Pylots of the ship Secondly the Fishers in this Sea And thus we see by this Allegory of fishing Christ doth to the life point out the office and vocation of Ministers Obiect Against this it may be objected the world is incredulous stupide dull and wicked therefore we shall gaine none we shall catch nothing Answ Thus the Apostles laboured all night but caught nothing Luke 5.5 but Christ commanding and they obeying they catch many verse 6. and therefore our Saviour here saith ego faciam I will make you fishers of men Obser Teaching us hereby that Christ will water and prosper the labours and endeavours of the Ministers I will saith he be with you f Matth. 28.20 and I will not forsake you g Iohn 14 18. but will give an encrease unto your paines h 1 Cor. 3 6. How doth Christ give a blessing to the labours of his servants the Preachers By the Holy Spirit which workes with the Quest 4 word effectually in the hearts of the hearers Answ Vers 21 VERS 21. And going on from thence hee saw other two brethren Iames the sonne of Zebedee and Iohn his brother in a ship with Zebedes their father mending their nets and he called them Sect. 1 § 1. Hee saw two brethren in a ship In the Allegoricall sense of this verse we may observe That this world is like unto a Sea Observ and that in three regards first because in the sea there is nothing but floods tempests and stormes no safety but on shore So in the sea of this present wicked world there is no peace no rest no safety but rather danger and distresse Secondly in the sea the greater fish devoure and prey upon the lesse so in this world the rich oppresse the poore and the high the low Thirdly in the sea the Mariner is carried violently by the tempest whether he should not so in the world by our headstrong and violent affections we often are driven to the quick-sands of destruction § 2. With Zebedee his Father Why was Sect. 2 their father with them Chrysostome answers Non ut adjuvaret eos sed ut solarentur illum not that he might helpe them but that they might obey and comfort him And this their love and care and duty towards Quest 1 their father is expressed here by this our Evangelist for the imitation of children towards their parents Answ Obser Why must children give obedience to their Quest 2 parents The first reason hereof is Temporall children Answ 1 are heires of their fathers estates they labour for them sic vos non vobis parents take care and paines for their children therfore there is great reason that children should obey respect and reverence their parents The second reason is Naturall children have Answ 2 from parents their life their light their body their meat and maintenance their education and the like and therefore they owe all love reverence and subjection unto them yea they owe themselves and whatsoever is theirs The third reason is Spirituall and this is Answ 3 twofold First because parents are the Image of God the Lords substitutes and deputies Secondly because God commands children to obey their Parents that is both Father and Mother Reade Exod. 20.12 Levit. 19.3 and 23.22 Ephes 6.1.2 What doe children owe unto Parents Quest. 3 Foure things viz. First Nutrimentum Answ sustenance if fathers want it and sonnes have it Thus Ioseph tooke care to provide for his old Father in the time of that long famine i Gen. 45.9.10 And therefore unnaturall are those men who being rich suffer their parents to want Secondly Amorem love children whether they or their parents be rich or poore they must love and tenderly endeare their parents Thirdly Reverentiam reverence and respect Non vultu laedendi a Ambros s children must not wound their parents with darts of discontented countenances for Qui torvo visu elatis oculis meretur supplicium b Hierom. s he that beholds his Parents with a proud looke or a sterne and grim eye deserves to be punished Solomon when a King honours his Mother Bathsheba and Hester when a Queene her Uncle Mardochee who in stead of a Father had brought her up Hest 2.7 Fourthly Obedientiam obedience and duty for this obedience I. God commands Colos 3.20 II. God commends where he findes it as we see in the Rechabites Ierem. 35.18 and Prov. 15.20 III. the contrary hereunto God threatens Deut. 21.20 and complaines of Ezech. 22.7 IV. the obedient unto parents God comforts Prover 13.1 Is the cause of disobedience towards Parents Quest 4 alwaies in the children Certainely the fault may be in parents Answ and often is And that either First by education either By not educating them civilly but rudely and unmannerly as many doe Or By bringing them up unto drunkennesse gaming sports and the like Or By pampering them too much or by beeing too much indulgent over thē not crossing them in their wills or desires nor correcting them for their faults Or Secondly by enriching themselves by wicked meanes and so God in judgement giving them children that shal prodigally scatter what they impiously did gather de malè quaesitis vix gaudet tertius haeres evill gotten goods last not long Fathers wickedly gather and sonnes profusely spend so that within a time those goods are possessed and enjoyed by others Now although Parents thus may be the occasion of their childrens disobedience yet this doth not excuse the undutifulnesse of the child because their Fathers have not deserved it at their hands Sect. 3 § 3. Mending their nets Why did some mend Nets and some fish Quest First some Chrysost oper imperf s say fortè it Answ 1 may be because the one were more industrious the other more slothfull he dare not affirme this no more will I but barely leave it Answ 2 Secondly some say perhaps that Peter onely fished and Iohn mended the Nets Answ 3 Thirdly this plainely demonstrates unto us their poverty they were inforced to mend
that by our example others might be provoked Secondly they say it is not onely iniquum an unjust thing but it is also impium a wicked and ungodly thing for by this meanes they injure their children and hee that provides not for his family is worse than an Infidell I answer we must preferre neither the riches Answ 2 of our children nor our owne pleasure before the life of our brother And therefore although the flesh be prone to murmure in this kinde yet let us remember these things First it is not actus elicitus sed imperatus not a free and voluntary action but a thing commanded and enjoyned by God and therfore we are obliged thereunto in dutie towards God Secondly remember we and the poore are but one flesh Thirdly that which we doe unto them wee doe unto God Fourthly if we be hard-hearted towards the poore we provoke the wrath of God without mercie Fiftly Merrcie being a Divine worke shall certainly be rewarded And thus much for the first branch of the first part who they are that are blessed Secondly what mercie is this which is required Quest 3 unto this blessednesse Mercie may be defined thus Answ Alienae miseriae in corde compassio August de Civit. Dei 9.13 A commiserating of another mans miserie in our heart Or aegritudo ex aliena miseria Cicer. Tuscul 3. A sorrow for another mans distresse Or Dolor pro aliena miseria ex voluntate charitate Gualt A heartie grieving for another mans griefe arising out of an unfained love unto the partie afflicted Or more plainly thus Mercie is a pitying of another mans miserie with a desire and endevour to helpe him to the uttermost of our abilitie And therefore unto mercie is required First a sorrow Secondly sorrow for our brothers affliction not for our owne Thirdly a cordiall not a counterfeit sorrow Fourthly not a a bare sorrow of the heart but a griefe accompanied with a helping hand How manifold is this mercy to which is made Quest 4 this promise of blessednesse First some divide it into Temporall and Spirituall Answ 1 in generall but more particularly into these seven branches First to have a care of Orphans and Widowes Secondly to plead the cause of the oppressed Thirdly to protect and defend the life of him that is in danger whether it be by ship-wracke or pursute of enemies or false witnesse or the like Fourthly to redeeme captives Fiftly to reduce those into the right way who stray and erre from it Sixtly to advise and admonish a man of that danger which we see approching unto him Seventhly to defend and maintaine the reputation and credit of those that are scandalized I grant these are good workes of mercie but this division is imperfect many things being omitted therein as followes by and by and therefore I passe by and from this Secondly others Stapleton Luk. 6.37.3 S. say Answ 2 that mercie is exercised either first in judgement or secondly in almes or thirdly in pardoning of offenders And this partition is consonant to Scripture Answ 3 Thirdly mercie is either Towards thy selfe not spoken of in this place Towards others viz. Either towards Cattell Or Towards Men which is either Internall Or Externall which is shewed either By giving Or Forgiving Answ 4 Fourthly in mercy three things are to be considered to wit First quibus to whom mercie is to be shewed To all men To Beasts Secondly in quibus wherein to wit In Heart In worke and that both By not repaying injuries and wrongs that is evill with evill By giving good things Either spirituall as for example I. Instruction if the partie bee ignorant or erroneous II. Reprehension if hee have sinned III. Consolation if his conscience bee pressed with the sense of sinne IV. Prayer for him in all these and all other his afflictions Or externall as for example I. To preserve him whose life is in danger II. To advise and counsel him for his health who is sicke III. To preserve the good name of our brother IV. To give meat and drinke unto the hungry and thirstie V. To entertaine those who are weary through travell VI. To cloth the naked VII To visite and comfort those who are in prison VIII To give counsell to our neighbour in his affaires IX To bury the bodies of the dead Thirdly quomodo quatenus how farre and how mercie is to be shewed to wit 1. With a pious intention 2. Prudently to all but principally to the godly 3. Plentifully 4. Quickly without delay 5. Cheerfully 6. Frequently and often First mercy is to be shewd to all men or the object of mercy are all those who stand in need thus our elder Brother exhorts us Give to every one that askes h Luke 6.30 And thus our heavenly Father doth He causeth his sun to shine and his raine to fall upon all men i Matth. 5.45 Quest 5 Why must we be mercifull and charitable unto all both good and bad Answ 1 First because we have the Lord to be our president herein who doth good unto those that are evill yea shewed mercy and that extraordinary unto us when we were his enemies giving his onely begotten Sonne to die for us k Rom. 5.6.7 Answ 2 Secondly those who are to bee loved are to be helped but all men are to be loved therefore charity and mercy are to be extended unto all Every one is our Brother either in the Lord or for the Lord and therefore every one is to be loved and helped Againe all men are linked together by one of these chaines viz. Either first by the bond of the Spirit as all the religious and godly are united together Or secondly by Hope thus all the elect are linked together and although for the present some be Sauls and enemies yet we hope they may become Pauls and friends and therefore we love them Or thirdly by the bond of the flesh as all those who have any carnall relation unto us at all whether by affinity or consanguinity or cohabitation or the like Or Fourthly by creation and thus all men in the world are our brethren and therefore are to be loved and helped by us in their necessities Secondly mercy is to be shewed to beasts or to be exercised towards them What mercy is to be shewed to unreasonable Quest 6 creatures First if they wander or stray thou must bring Answ 1 them home Exodus 23.4 Deuteronomie 22.1.2 Secondly if they fall downe in the way thou Answ 2 must helpe to lift them up againe Deuteronomie 22.4 Thirdly thou must give them rest upon Answ 3 the Sabbath day not working them therein Exod. 20. Fourthly thou must regard the life of thy Answ 4 beast and not over-worke them or over-load them Prov. 12.10 Fiftly thou must not delight to exercise cruelty Answ 5 upon any creature whatsoever Having briefly shewed Quibus To whom mercy is to Quest 7 be shewed it remaines in the next place to shew In
1 12 9. 2 cor 9.9 that is largely and liberally Thus Solomon describes the liberall woman Shee stretcheth out her hand to the poore yea she stretcheth forth her hand unto the needy k Prover 31.20 yea this is the Lords command If there bee a poore man among you thou shalt not shut thy hand from him but thou shalt open thy hand wide unto him and shalt surely lend him sufficient for his neede in that which hee wanteth l Deut. 15.7 8. Quest 17 If Parsimonious almes bee not Mercy then what is the measure of Mercy Answ 1 First negatively the measure of mercy is not our coveteous minde and will But Answ 2 Secondly the Mercy of God Dicit da mihi ex eo quod dedi tibi August s Psal 103. God saith give me part of that which I have given unto thee and let my bounty shewed towards thee be thy rule to direct thee in shewing mercy towards others Answ 3 Thirdly the measure of our mercy is our brothers misery our almes must bee according to our brothers want Deut. 15.8 Fourthly another measure of mercy is our owne hand that is our ability and power Non solum quantum sed de quanto Ambros s Corinth Answ 4 God doth not so much looke at that which thou givest as at that which thou hast to give And therefore the Holy Ghost doth neither condemne the Disciples because they gave but little nor commend them because they gave much but praiseth them for this That every one of them according to his ability sent reliefe unto the brethren which dwelt in Iudea m Acts 11 29. Fiftly sometimes the Lord doth prescribe unto some a particular measure of mercy which Answ 5 is to be observed as for example First the Lord did appoint unto the poore all the fruit that sprang up or grew the seventh yeare n Exod. 23.11 Secondly some remainder and gleanings every yeare Deut. 24.19 Thirdly sometimes halfe of that which wee possesse thus Christ commands the people o Luk. 3.11 and thus doth Zacheus p Luk. 15 8. Fourthly sometimes God commands us to sell all and give unto the poore Matthew 19.21 Luke 12.33 Fiftly sometimes we are commanded if wee have for the present nothing to give to labour that we may be able to helpe others Acts 20.35 Ephes 4.28 Who offend against this rule First those that labour hard in their callings Quest 18 not that they may be enabled to give almes but Answ 1 that they may have enough to satisfie their greedy appetites of gluttony or drunkennesse Secondly those that give sparingly unto the Answ 2 poore I speake not here of those who give little because they have not much for certainely the widdowes mite shal be accepted but of those who have much and yet give but little The Apostles assertion is generall For if there be first a willing minde it is then accepted according to that which a man hath not according to that which hee hath not q 2 Cor. 8.12 where he most plainely layes downe two rules of charity the first is whatsoever we give whether little or much it must bee given willingly the second is that wee must give proportionably unto that which wee possesse that is if wee have but little God will accept then of a little but if we abound in estate wee must abound in good workes Thirdly those erre from this rule that spend Answ 3 and give much for other things and in regard of that but little unto the poore it is no almes or true worke of mercy to give a peece of bread or a penny unto a poore man when in the meane time we spend much other waies either 1. upon our lust or pleasure as many spend much for the sight of Stage Playes much upon Hawkes much upon Hounds much at Dice and Cards yea much upon Harlots or 2. when we wast and consume much by drunkennesse or 3. by feasting frequently great men Certainely we are no almoners except we bestow distribute and disperse a greater part of that which wee possesse upon the poore then upon our pleasures and lusts and our sentence is this if we sow sparingly we shall reape sparingly and if we sow plentifully we shall reape plentifully r 2 Cor. 9.7 Secondly our almes must be given with a continued hand true mercy is not sometimes to be done but to be habituated by a frequent and daily practise Give saith Salomon a portion to seven and also to eight Å¿ Eccles 11.2 and Saint Paul would have the Corinthians to lay by some thing in store every Lords day t 1 Cor. 16 2. and disswades all men from being weary of this duety of charity u Gal. 6.19 or of forgetting the workes of mercy v Heb. 13 16. Quest 19 Why must we be thus constant in the workes of mercy and charity Answ 1 First because there is daily need of the exercise thereof the belly of the poore man will still cry for meat yea new poore people will daily spring up the Lord hereby proving and trying us whether we will continue in the workes of mercy or be weary of well-doing w 2 Thes 3.13 Answ 2 Secondly because otherwise we shall have no reward It is not enough to begin well except we continue in well doing for without perseverance there is no blessednesse Answ 3 Thirdly because constancy in the workes of mercy is recited unto the praise of such and imitation of others by the Holy Spirit Thus we read of the daily distribution of the Church x Act. 6.1 and of Cornelius his constant course of prayer and almes y Act. 10.2 that wee might learne to imitate them in this vertue so lauded by the Lord. Quest 20 How long must wee continue in giving almes Answ 1 First wee must give so long as wee see any stand in neede and when none wants then we may retaine unto our selves what we enjoy but that will be never and therefore we must never cease to give Answ 2 Secondly wee must give untill we have satisfied the mercies of Christ wee must doe good unto the poore members of Christ untill wee have done as much for them as Christ did for us but this will be never as that liberall Almoner said z Iohn Elecmosynarius Leontius vita unto a poore brother Nondum sanguinem pro te c. I have not yet shed my blood for thee as Christ did for mee and therefore I must not yet give over doing good unto thee And thus we must continue liberall so long as we continue in life and ability to doe good Having shewed how the rules of Almes-deeds doe respect the hand it followes in the second place to consider how they respect the affections wherein we have also two rules diligently to observe viz. Dandum hilariter Dandum cito First what wee give must bee given willingly and cheerfully or true mercie gives with a willing
owne reward according to his owne labour 1 Cor. 3.8 Fifthly a spirituall life He that soweth to the Ans 5 Spirit shall of the Spirit reape life everlasting Gal. 6.8 Sixthly righteousnesse In every nation he that Ans 6 feareth God and worketh righteousnesse is accepted of him Acts 10.35 Seventhly Constancie and perseverance in Ans 7 piety Be ye steadfast and unmoveable alwaies abounding in the worke of the Lord for your labour is not in vaine in the Lord 1 Cor. 15.58 Eighthly the workes of mercy and charity Ans 8 God is not unrighteous to forget your worke and labour of love which ye have shewed towards his name in that ye have ministred to his Saints Heb. 6.10 Ninthly patience and confidence in tribulation Ans 9 Rejoyce and be exceeding glad when you are persecuted and reviled for great is your reward in heaven Mat. 5.12 And againe cast not away your confidence which hath great recompence of reward Heb. 10.35 And therefore if wee desire to bee crowned with temporall blessings in this life and with eternall glory in the life to come wee must then I. Worship the Lord. II. heare his voice and obey it III. sanctifie his Sabbath IV. If we bee called unto that high calling wee must preach the word faithfully and constantly V. We must live and leade a spirituall life VI. be righteous towards men VII be constant in the service of God unto the end VIII be charitable unto the poore IX be patient and confident in all adversitie whatsoever Quest 5 Many men performe many of these workes who yet never receive the reward promised How therefore must we so worke that we may be assured that our labour shall be rewarded Answ 1 First if our obedience be regulated according to the law and commandements of God I have inclined my heart to performe thy statutes Psal 119.112 Answ 2 Secondly if our obedience and good workes proceede from faith otherwise not Heb. 11.6 Answ 3 Thirdly if our good workes bee performed for Gods sake not for our owne Answ 4 Fourthly if they proceede not from an hypocriticall but a sincere heart not to be seene of men Mat. 6.1 but out of a pure heart desiring to approve our selves unto God thereby Psal 119.1 Fifthly if we obey God with a cheerefull heart Answ 5 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart Psal 119.111 Sixthly if we serve God constantly through Answ 6 the whole course of our life Psalme 1.2 Then wee shall certainely bee rewarded in life and death and after death § 2. What reward shall ye have Sect. 2 We have heard that by this Interrogation our Quest 1 Saviour would shew that certainely there is a reward for the good workes of the righteous It may now further be demanded If there bee nothing else meant heere by this question What reward shall ye have Christ hereby on the contrary doth shew that for the workes of the Pharisees there is no reward Answ because they doe no other things then naturall men may doe Shall not the workes of naturall men bee rewarded Quest 2 First the best works of those who are no better Answ 1 then flesh and blood naturall and carnall are neither acceptable unto God nor shall bee rewarded by him Answ 2 Secondly reward is either Humane this naturall men may have yea Hypocrites and formall professors have the praise of men or estimation in the world Mat. 6.2.5.16 Divine which is either of Iustice and thus God will give them what they desire namely a temporall reward and recompense for a temporall worke Mercy and this reward the naturall man shall never receive Quest 3 The naturall man may here demand Quid faciam What shall I doe that my workes may be accepted and rewarded by God Answ 1 First dedicate thy selfe wholy unto the Lord forsaking all other things applying thy selfe wholy unto him and his service making that thy chiefest care because God hath bought thee with a great and deare price even the precious blood of his dearest Sonne 1 Cor. 6.20 Answ 2 Secondly labour that thou maist bee made a vessell of honour a new and regenerated vessell a new creature renewed both in thy mind affections judgement inclinations and life Answ 3 Thirdly labour for the feare of God and learne to stand in awe of him for thereby thou wilt be carefull to avoid what hee forbids thee and to obey what he commands thee Answ 4 Fourthly labour for faith in Christ endeavour to bee built upon that rocke and corner stone Answ 5 Fifthly watch over thy waies and be sincere and serious in thy endeavours all thy dayes And then the Lord will accept of what thou dost and plentifully reward thy workes Sect. 3 § 3. Doe not even the Publicans the same Quest 1 What were the Publicans Answ They were officers that gathered toll and tribute taxes and rents of the Jewes for the Roman Emperour to whom the Jewes were in subjection Now in the gathering hereof they used much injustice and oppression for which cause they were hated of the Jewes aboue all other people and esteemed most basely off and yet these saith Christ will love their friends Quest. 2 Doth our Saviour here condemne the function and office of the Publicans First the office and vocation is lawfull and Answ 1 therefore our Saviour doth not reproove that That the function was lawfull appeares thus Christ looking upon the tribute money doth say Give unto Caesar that which is Caesars h Mat. 22.21 And Saint Paul render tribute to whom tribute is due and custome to whom custome is due i Rom. 13 7. And therefore without doubt it is lawfull to gather toll and tribute Secondly but they are blamed taxed condemned Answ 2 pointed at and observed as infamous almost by all The Pharisee scorned to be like the Publicane Luke 18.11 The Jewes despise and reject Christ because he did eate with the Publicanes Mat. 9.11 and 11.19 Yea Christ himselfe seemes to slight them and brand them as notorious sinners both when he saith let him who neglects to heare the Church be unto thee as a Publican Mat. 18.17 and also when he conjoynes Publicans and Harlots together Mat. 21.31 c. Why were the Publicans generally thus odious Quest 3 and infamous amongst all First because they were like Ieroboams Priests to wit of the lowest of the people they were Answ 1 of the most abject base and inferiour sort Answ 2 Secondly because commonly they were a cruell and hard hearted kind of people oppressing all extorting extraordinary tribute from al even from children that is natives Mat. 17.26 and hence good Zacheus when he repented made restitution of the injuries and wrongs he had done when he was a Publicane k Luke 19.8 yea hence they were reckoned up with sinners Luke 6 32. and exhorted to take no more then was their due Luk. 3.13 Answ 3 Thirdly because forthe most part they were
prayers unto God for them that he would inable them to performe his will Fourthly by our offices and functions Thus Ministers must reprove and Magistrates punish that so those who will not be drawne with the coards of love may be plucked as brands out of the fire c Iud. 23. verse Quest 8 What is required of those who are within the Church towards those who are without Answ They must endeavour to helpe them to fulfill the will of God by these meanes namely First by their good and holy example wherein these two things are required I. Wee must appease and compose all jarres dissensions schismes and breaches for small matters Certainely many are debarred from embracing the religion of Christ because they know not whom to follow some being Lutherans some Calvinists some Anabaptists some Separatists c. II. We must be of unblamable lives a Turke being in London refused to embrace our religion because Christians blasphemed and swore by the name of Christ Secondly Christians must helpe Pagans by their prayers unto God for them that the Lord would be pleased to send his word amongst them to reveale his will unto them and to inable them to walke in his wayes Vers 11 VERS 11. Give us this day our daily bread Sect. 1 § 1. Bread This is the object of the petition Quest 1 What is meant here by Bread Answ 1 First it signifies sometimes all manner of food Read these places for the proofe hereof Gen. 43. vers 16.25 32 33. and 2 King 6.22.23 and Deut. 8.3 and Mat. 4.4 and Luke 14.1 and 1 Sam. 28.22 24. Answ 2 Secondly it sometimes signifies all manner of provision which is sold in the Market 1 Sam. 2.36 Answ 3 Thirdly Bread signifies sometimes all temporall things or all things necessary for this life and thus it is taken in the text Quest 2 Why doth our Saviour rather name bread then any other food Answ 1 First because bread is most generally necessary All nations almost use bread and that in a manner with all meate and therefore it is with all the most common food Answ 2 Secondly because it is most usuall and vulgar a food which the poore are made partakers of as well as the rich and therefore both poore and rich pray for it Answ 3 Thirdly because this hath reference unto that evangelicall promise which is made Mat. 7.9 If the sonne doth aske bread the father will not give a stone And therefore our Saviour teachus to pray for bread as if he would say we must pray that those things which God gives us may be given for our good with a blessing How doth it appeare that it is lawfull to pray Quest 3 for temporall things First because Christ hath made a generall Answ 1 promise that whatsoever we aske his Father in his name be will give it unto us And therefore temporall things are included John 14. and 1 John 5.14 Secondly because temporall things must be Answ 2 had therefore they must be prayed for nothing being ours Thirdly because it is an acknowledgement Answ 3 that they come from God and his mercy as followes afterwards Fourthly because it shewes our trust and confidence Answ 4 in God thus to run unto him in the time of need Many things are here objected Object but I joyne them together 1. Temporall things are not to be sought after Mat. 6.33.2 They are not to be cared for verse 25.3 It belongs unto the Gentiles to seeke for these things not unto Christians verse 32.4 It is a vaine thing to labour for them for we cannot of our selves procure the least temporal blessings Luke 12.26.5 It is injurious unto the providence of God your Father knowes what you have neede of ver 30. First that it is lawfull to pray for temporall Answ 1 blessings is proved in the former question Secondly it is not prohibited us to beg them Answ 2 in any of the places objected Thirdly the instances objected do partly condemne Answ 3 al anxious care partly forbid us to set our hearts upon any worldly thing and partly direct us how to pray for temporall blessings namely neither first nor onely Now of all these by and by How must we pray for temporall things Quest 4 According to these short Rules Answ First beg them not onely it is a shame for a Rule 1 Christiā to pray for nothing but earthly things Secondly beg them not first Mat. 6.33 that Rule 2 is let not temporall things be first in place to pray for them before spirituall or first in the affection of the heart to pray more fervently for them then for spirituall Thirdly desire not temporall things with Rule 3 too fervent an affection that is 1. Love them not give them no place in the heart 2. Doe not beg them with many words or in divers petitions but so contend rather for spirituall graces Fourthly pray not for them but for pious Rule 4 uses that is I. Negatively desire them not unto wantonnesse or luxury or revenge or pride II. Affirmatively desire them that we may be thereby inabled to doe good to our families friends neighbours to the poore Church and Common-wealth wherein we live Fifthly pray for worldly things untill the Rule 5 Lord of glory bee thy heavenly Father for hee hath promised nothing but to his children as followes afterwards Quest 5 What temporall things must we or may wee pray for when we are the children of God Answ 1 First for protection or for our naturall life together with the health of the body the soundnesse of the members the comfort of the minde and freedome from sickenesse Esa 38.2 Answ 2 Secondly for food and raiment 1 Tim. 6.8 as Iacob did with a vow Gen. 28.20 Answ 3 Thirdly for sufficiency for our charge places and persons alwaies remembring to bee contented with what wee have and to submit our wils to the will of God Answ 4 Fourthly for a blessing upon that estate which we have Answ 5 Fifthly for a blessing in our callings and in all our affaires publike and private Answ 6 Sixthly for preservation from casualties dangers and enemies Psal 141.8 Answ 7 Seventhly for those comforts which are necessary to our temporall life Answ 8 Eightly credit and reputation being a temporall good thing it is lawfull for us to pray for the preservation of our fame and good name among men Quest 6 Why must we give thankes for our meat or consecrate the creatures before we eate them is it not enough to pray for them and a blessing upon them in our solemne prayers Answ Chemnit Part. 4. Pag. 107. exam Concil gives divers reasons hereof namely First that wee may learne not to eat like the horse and mule who have no understanding but that our eating may bee conjoyned with pious and religious words and thoughts Secondly that hereby wee may acknowledge that wee have those creatures from God who takes care to provide for our bodies as well as our soules
First it is profitable for the taming and subduing of the flesh and internall corruption Secondly it is profitable for the disposing and exciting of the minde unto Prayer and the meditation of holy and heavenly things These two wee grant Thirdly it is profitable unto the worship of God For it is not the worship of God in it selfe but onely accidentally because it doth dispose a man unto the worship of God and so it is pleasing unto him Fourthly fasting is profitable saith the Iesuite for the satisfying of God for the sins wee have committed and for the appeasing of him This is false as appeares thus I. If fasting could satisfie for our sins and appease God then Christ died in vaine II. In those places of Scripture where wee read that God turned away his anger from the persons fasting as from Ahab Hester the Iewes and Ninivites even there this is not ascribed to their fasting but to their praying Fifthly fasting is profitable for the meriting and obtaining of temporall blessings and eternall mercies For Annah by fasting obtained a Sonne 1. Sam. 1. And Christ here promiseth that God will openly reward those who fast but this is false as appeares thus I Annah obtained her sonne by Prayer for this child I prayed and the Lord hath given mee my petition which I asked of him saith Annah unto Eli. 1. Sam. 1.27 II. God gives nothing of debt unto man because in nothing God is debter unto him as is shewed else-where III. Christ promiseth unto him that fasteth a free reward but it is for prayers sake for good things are given unto those who pray per se but to those who fast ex accidenti Now it is manifest that to him who prayes the reward is given not of merit or deb◠but of mercy and favour for the person praying is onely an humble begger asking an almes to whom nothing is owing and therefore much lesse is any thing owing unto him who fasts Vers 17 VERSE 17. But thou when thou fastest anoint thine head and wash thy face Sect. 1 § 1. But when thou fastest c. Quest Answ What is the meaning of this verse I will give no other answer unto this question here but onely that which the Father gives August serm 41. ad frat Christus nos jubet jejunare lavare faciem caput ungere Christ commands us to fast to wash our face and to anoint our heads wherein hee doth point out three Christian duties unto us Quid enim aliud jejunare nisi à malo declinare faciem lavare nisi bonum facere caput ungere ni si totum Deo tribuere What is meant by fasting but onely to turne and abstaine from evill what other thing is meant by washing the face then onely to doe good And what can the anointing of the head signifie but this that wee must dedicate our selves wholy unto the Lord and ascribe all glory and honour unto him in every good work wee doe Sect. 2 § 2. When thou fastest Our Saviour here doth not take away the object but still granteth the use thereof that is he doth not forbid fasting because hypocrites abuse it but doth notwithstanding allowe the exercise of it from whence I might observe two things namely Obser 1 First that those things which have bene long and palpably corrupted either by abuse or superstition may yet notwithstanding bee recalled and reduced unto a holy use But I passe by this Obser 2 Secondly that although the fasting of hypocrites be condemned yet there is a fast which is pleasing unto God and approved by him Object Fasting is an outward ceremonie and therefore ended in Christ Answ 1 First the ceremonies of fasting are properly in the rites thereof that is fasting in it selfe was not a ceremonie but these things in fasting were ceremoniall to wit sackcloath ashes and the rending of the garments Secondly all externall and adiaphorall Answ 2 actions are not antiquated worne out of date yea this of fasting is commanded Levitic 16.29 23.27 Numb 29.7 Ioel. 1.14.2.12.15 1 Corinth 7.5 Thirdly this duty of fasting is to be undertaken Answ 3 for the commodity and utility thereof as a remedy aginst many evils What necessity is there of fasting Quest 1 First we have cause to feare many temporall Answ 1 evils And therefore fasting conjoined with Prayer is a good meanes for the averting of them Secondly wee have committed many sins Answ 2 against our God therefore it is equisite that we should humble our selves by faring as Ahab did King 21. and Dan. 9.3 Thirdly our corrupt nature is rebellious Answ 3 warring against us wherefore by fasting it had need be tamed Rom. 7.23 and 1 Cor. 9.27 Fourthly naturally we are weake unto and Answ 4 dull in the performance of good duties and therefore it is necessary that wee should quicken and rowse up our selves by fasting for it corroborates us unto prayer and private meditations and the hearing of the word and every good worke Acts 13.3 and 14.23 and that by these meanes I. By quickning and sharpning the sense II. By taking away sleepinesse dulnesse and stupidity III. By kindling and enflaming our zeale What is fasting Quest 2 It is an exercise wherby wee abstaine from Answ 1 our accustomed foode for a time for certaine causes and that without superstition Aretius Calvine this is an outward Fast It is a religious exercise whereby wee deny Answ 2 unto our selves for a time all things that are pleasing and delightfull unto our nature and by conjoyning thereunto mourning and humiliation we arme our selves thereby unto the works of religion This is an inward fast How many parts are there of a true Fast Quest 3 Three namely First the foundation which is the sense of our poverty whether Answ Publicke of that whole Church wherein we live Private either Of our selves Of others as David did Ps 35.13 These are either Externall as a calamity either Fallen out already as Iosh 7. Iudg. 20. and 2 Sam. 1. Hanging over our heads which is both threatned by God Ionah 3.5 and feared by us Ezrah 8.21 Internall whether it bee through Sorrow for some sinne or sins committed Feare of temptatiō or inward concupiscence Weakenesse in the performance of good duties Secondly the outward practise thereof Thirdly the inward truth or life thereof Secondly the next part of a true fast is Praxis externa the outward practise thereof wherein there are these things required to wit First an abstinence from meate and drinke for a time This is either Absolute from all kindes of meate or drink for the time of the continuance of the fast as was observed by the Jewes Hest 4.16 and the Ninivites Jonah 3.5 Or Respective which is either in regard of The quality of the meate when men abstaine not from al sorts of meates but from all sorts of pleasant and delightfull meates The quantity of the meate Multi panem in pondere aquam in mensurà f
Isidor Many ate by weight and drunke by measure Because In nimio pane non de est peccatum g Bern. de pass dom 42. Secondly an abstinence from all naturall delights Esa 22.12 Amos 6.6 Mourning is the way unto repentance 2 Cor. 7.10 and therefore in the time of fasting which should bee a time of humiliation we should rather goe unto the house of mourning then of mirth Thirdly an abstinence from wedlocke comforts Let the Bride goe out of her chamber Ioel 2.16 and 1 Cor. 7.5 Fourthly an abstinence from our labours and workes because imployments distract the mind Numb 29.7 Fifthly some adde that hereunto is required Almes Esa 58.7 Thirdly the last part of a true fast is Interna veritas the internal truth and life thereof this is the marrow of the matter because the heart is to bee established with grace and not with meate Heb. 13.9 Here many things are observable but I reduce them unto these three I. There must be a rending of the heart II. A turning unto God III. A sacrifice to offer up unto God First in the true internall or inward fast there must be a rending of the heart and an humbling of the soule Ioel 2.13 Rend your hearts and not your garments so Lev. 16.29 and 23.28 Here wee should seriously meditate of those things which might wound and breake the soule as the corruption of our whole nature the multitude and magnitude of our by-past sinnes the weight and strength of our present concupiscence the malice of Satan against us the danger of hell fire the many provocations of our God Oh happy is that man who can weepe drops of blood and can sinke himselfe upon the day of fasting unto the bottome of sorrow for such God will comfort and raise up 1 Peter 5.6 Secondly in the true fast there must be a converting and turning of the heart unto God Ioel 2.13 Rend your hearts and turne unto the Lord. In this conversion there are three things required I. A turning from sinne both our old sinnes and all sinnes II. A hungring after a reconciliation with God as the prodigall child did Luke 15. III. A desire to possesse and injoy God by faith in the soule and to be mâ—de partakers of internall joy by the Holy Spirit Thirdly in the true fast wee must provide some sacrifice to offer up unto God Thus the Lord commands his people upon the day of fasting to afflict their soules and to offer an offring to him Lev. 23.27 and Numb 29.7 Sacrifices are now ceased and therefore what Quest 1 must we offer up unto God First we must offer up unto God a broken Answ 1 and a contrite heart for such a sacrifice pleaseth him well Psal 51.17 but of this something was said before Secondly we must offer up unto God the sacrifice Answ 2 of repentance wee must sacrifice our sinnes and repent us seriously of our iniquities Thirdly wee must offer the sacrifice of mercy Answ 3 unto God in the day of humiliation and fasting wee must pardon those who have offended us and bee reconciled unto those who are at oddes with us and doe good unto those who stand in neede of our helpe reliefe and succour h Esa 58.7 Ezac 7.9 Fourthly wee must offer up the calves of our lips and sacrifice of our prayers unto God for fasting is no fasting without prayer Ose 14.3 Answ 4 Fifthly wee must offer up the sacrifice of Answ 5 praise unto God that is give thankes unto his name Heb. 13.15 both for those many mercies hee bestoweth upon us and those many evills we are preserved from by him Sixthly wee must offer up our selves unto Answ 6 God and that two manner of waies namely I. By adjudging our selves worthy of punishment both temporall and eternall for this vilifying and debasing of our selves doth glorifie our God II. By addicting and devoting our selves wholly up unto the service of the Lord resolving henceforth to serve no other but onely him all the daies wee have to live What time is most fit for fasting Quest 5 We fast either for Answ Temporall things and that either for the Removing of evils whether Publike or Private Here there is need of the acknowledgment of our deserts of our humiliation of the deprecating of the punishment and the taking away of the evill which is feared and deserved Procuring of good things as the Church did Act. 13.3 and 14.23 and our Church now doth at the ordination of Ministers Spirituall things and that either for The quickning of our prayers and that if we be sensible of Some present temptation or lust or concupiscence and desire that it may be mortified and subdued The absence of Christ whom wee desire should returne as the Apostles desired to have him awaked Matth. 8.25 Private meditations that whether they be for things By past as for The sinnes of our youth The losse of our time The love of Christ towards us The bitternesse of his death and passion c. Present as namely the examination of our lives sinnes occasions unto evill repentance faith and the like Holy duties as the hearing of the Word the receiving of the Sacrament of the Lords Supper and the bringing of our infants to the Sacrament of Baptisme Before all which duties fasting conjoyned with repentance and prayer is very profitable Sect. 3 § 3. Anoint thy head and wash thy face Quest. 1 What is the meaning of these words Answ 1 First some understand them Tropologically namely I. By head some understand Christ and by anointing Almes Anoint thy head that is doe good unto thy Neighbour for love is like unto ointment Psal 133. thus Chrysost hom 9. fer 4. Ciner tom 2. Vnge caput id est Christum c. Anoint thy head that is Christ with the oyle of mercy and charitie as Mary did Mat. 26.7 Chrys imperf s II. Some take the head for the sense reason and understanding because that is the head of the soule and by the anointing they understand joyfulnesse and cheerefulnesse Anoint thy head Vt latitiam spiritus sancti intus habeamus that within in thy soule thou maist have the joy of the Holy Ghost Chrysost imperf and Hilary s and Gualt s III. Some take face for conscience and washing for cleansing wash thy face that is purge and cleanse thy heart August s and Hilarie s IV. Some by the face understand the conversation which must be washed and cleansed from all pollutions whatsoever Philippians 2.15 V. Some by the face understand both these Wash thy face that is both thy body and soule from all filthinesse of sinne Chrysostome imperf Secondly some understand these words literally Answ 2 that is strictly according to the letter to wit of a generall command of anointing the head in fasting this with an unanimous consent is confuted and rejected by Hierome Chrysostom Augustine and Hilary and that for these reasons I. Because this was never used either by any converted
curae de futuro crastino Hic Regula ne curate in crastinum vers 34. Ratio Hodiernus dies dat satis curarum vers 34. Sect. 1 § 1. Lay not up for your selves c. Quest 1 Why doth our Saviour adde this exhortation Answ 1 First because the Pharisees being rich their abundance might be a stumbling stone unto the Apostles Observ And therefore Christ doth arme them against it Teaching them that it must not offend the godly to see the ungodly rich and great in the world Psal 37. and 73. for the time will come when there will be a change the wicked being miserable and the righteous happy Answ 2 Secondly because the love of riches becomes not the Apostles of Christ For I. How can they be enemies unto the world if their heart be in the world II. How can they be faithfull unto God if they serve the world and hate God III. How can they strive and contend for heaven except their hearts and affections be there IV. How can they but seeke their owne lucre and gaine in all things if their hearts bee on the earth V. How can they disswade others from the love of the world if themselves be guiltie thereof VI. How could or would they be beleeved if they should disswade others from the treasuring up of riches if themselves were given hereunto VII How unfit was it for those times of persecution and trouble to lay up treasures And thus for these causes our Saviour gives this exhortation unto the Apostles Why doth not our Saviour ad lay not up treasure Quest 2 for your selves as the Hypocrites doe as he did fore both in prayer almes and fasting First because not onely hypocrites but all others Answ 1 in a manner were guilty of this Gualt s Secondly because those who were esteemed Answ 2 most wise in the world were given too much to the love thereof And therefore our Saviour forbids it in generall Whom doth our Saviour here speake unto Quest 3 Not onely unto his Apostles Answ but also to those who were rich and desired to be rich because he neither would have them to gather treasures nor to set their hearts upon them whom they have laid up What doth our Saviour prohibit here when Quest 4 he saith lay not up for your selves treasure Hee doth not forbid labour Answ and honest callings whereby necessary things may bee acquired without the detriment and hurt of our neighbour for this is commanded Ephes 4.28 and 2 Thes 3.11 12. but the love of temporall things as followes by and by which is conjoyned with the neglect of divine worship and a diffidency or distrust of the providence of God § 2. Lay not up treasures Sect. 2 Why doth our Saviour prohibit this Quest 1 First because he who is addicted unto earthly Answ 1 things is an Idolater not beleeving that God is the Creator of heaven and earth and their Lord before whom they must have no other Gods Secondly because hee who is addicted unto the world doth deny the providence of God Answ 2 yea God himselfe It is worthy observation how our Saviour doth confirm the providence of God even by the booke of nature as an Antidote against this love of the world and that by these Arguments Argu. 1 First we should leave the care of providing foode and raiment for us unto him who hath given both body and soule unto us verse 25. The Argument plainely is this The soule that is the life is much more excellent then meat And the body is much more excellent then cloathing Therefore hee who gave the greater and more excellent things unto us without our intreatie will much more give the lesse worthy if we pray unto him Hereunto we might adde these reasons He Who hath not spared to give his Sonne for us Rom. 8.32 will not deny us inferiour blessings Hee who hath given us bread from heaven John 6. will give us earthly foode He who hath given Christ to bee a garment unto the soule Rom. 13.11.12 will apparell the body Argu. 2 Secondly he who feedes the birds is God yea thy Father and therefore he will not deny meat unto thee The Maister of the family who gives meate to his horse and oxen and sheepe will certaineâ—y not withhold it from his children Now if men who are wicked know how to give good things unto their children how much more then our heavenly Father Luke 11. Argu. 3 Thirdly hee who cloathes the lillyes will much more have a care of cloathing us Answ 3 Thirdly because the Gentiles love and labour for these earthly things now we should be better then they Doth our Saviour forbid us to lay up temporall Quest 2 riches Answ Not absolutly but respectively but of this by and by verse 24. Quest 3 What is principally prohibited in this verse The love of riches or the setting of our hearts upon them Answ Riches are the blessings of God why therefore Quest 4 may we not love them First because it is undecent for an heire of Ans 1 heaven to be so base minded as to mind or love earthly things It is a disgrace for a man to delight in childish vanities and toyes Secondly because riches hurt us and bring Ans 2 many cares along with them of this verse 24. Thirdly because riches tempt unto many evils Ans 3 1 Tim. 6.10 For from hence come I. contentions and suites II. Iniuries and wrongs III. hard-heartednesse towards the poore IV. fraud deceit false weights and measures lying and dissembling V. supplanting of others VI. false witnesse perjury and bribes in judgement VI. theft and sacriledge VII oppression of Orphans making ship-wrack of a good conscience VIII Usury and extortion IX murder X. treasons and treacheries XI the deniall of the faith and Apostacy All these effects and more the love of riches hath produced And therefore let us not so love riches as that either I. wee unsatiably desire them when wee want them Or II. Rejoyce in the fruition of them when wee have them Or III. Mourne and greeve for their losse when wee are deprived of them § 3. On earth Sect. 3 Our Saviour here by an Antithesis doth shew that the love and affection of earthly things is unbeseeming a Christian Why may not the righteous love earthly things Quest First because they are most fit for bruit beasts Answ 1 to affect who are meerely mortall and led onely by sensuall appetite Secondly because wee must not remaine on Answ 2 earth alwaies and therefore our affections should not be here Thirdly because wee have a better country Answ 3 which is above therfore our affections should not be set upon those things which are below but we should 1. Mortifie all earthly and carnall affections Col. 3.5 2. Hunger after Christ who farre exceedes all worldly treasures and delights 3. labour for the certainty of salvation Luke 10.20 and peace of conscience Phil. 4.7 § 4. Where the moth and rust doth
our pleasure unto the reliefe of the poore and every good worke we may then be called their Masters Secondly if Mammon First sends us whether hee will Answ 2 Per mare per terras if the love of riches cause us to expose our selves to imminent danger and hazards he is then our Master Secondly if thou darest not send thy riches abroad when necessity requires if thou darest not satisfie the necessities of the poore although they cry unto thee for feare of scattering thy riches then certainely thou art Mammon servant How is Mammon to be cast out By the workes of mercy Answ and exercising our Quest 6 selves in doing good be hospitable to strangers redeeme captives cloath the naked give bread to the hungry drinke to the thirsty comfort those who are in misery visite the sicke and the like for by this meanes wee may bee freed from Mammons service What is required of us unto this service of Quest 7 God First a serious labour of the life wee must Answ 1 serve him in righteousnesse towards men and true holinesse towards God all the dayes of our life The worke of the Lord is great and therefore it cannot be performed nor he served without a great deale of care and paines Secondly a generality of obedience both in Answ 2 regard of the Things commanded wee must not abstaine from some sinnes or doe some things as Herod did but labour to avoide whatsoever is evill and do whatsoever is good Times not obeying of God per intervalla by starts or for a time but all our time we injoy upon earth Thirdly feare wee must obey him with Answ 3 feare Malach. 1.6 If I be your Master where is my feare Wee must stand in awe of him and not dare to offend him Fourthly a desire to please him in what hee Answ 4 commands It is not naturall rationall politicall or hypocriticall obedience of which in his proper place which doth approve us to be Gods servants But that obedience which proceedes from a true and internall desire to please him VERS 25. Therefore I say unto you Vers 25 take no thought for your life what ye shall eate or what ye shall drinke nor yet for your body what ye shall put on is not the life more then meat and the body then rayment § 1. I say unto you Sect. 1 Why doth our Saviour give this counsell with an ego dico I say unto you Quest First because he was their Master and therefore Answ 1 they should heare his voyce Answ 2 Secondly because he was wise they were foolish and therefore they should give credit unto him Answ 3 Thirdly because he himselfe did as he said for hee was not carefull and therefore they ought to obey having both his precept and president for it Sect. 2 § 2. Quapropter wherefore I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore We may observe here how Christ perswadeth unto and disswadeth from nothing without reason he disswades from coveteousnesse and gives reasons for it he disswades from carefulnesse and gives reasons for it yea ever and anone doth so as else where what will it profit a man to gaine the whole world and loose his owne soule Teaching us hereby Obser That Religion is not contrary to reason Quest 1 How doth that appeare Answ Thus Reason is the rule Tum veri tum boni tum aequi tum justi both of that which is true and good and just and equall for the better understanding hereof observe that which is true in one science is not false in another that which is true in Philosophy is not false in Divinitie contrily to that which is true in Divinity is not false in reason but onely above her reach yea if any thing were true in one Science false in another then Verum non esset reciproca affectio entis that is that which hath a being should not be true that which is true should not have a being Foure things there are here to bee distinguished to wit Veritas supra infra juxta contra rationem First there is a Veritas supra rationem a verity that is above reason this is of things taken up by faith Secondly there is veritas juxta rationem a verity which is agreeable to reason this is of things taken up by reason Thirdly there is veritas infra rationem a verity which is under reason and this is of things taken up by sense Fourthly veritas contra rationem non datur there is no verity contrary to reason It is not against reason to beleeve that a Virgin conceived and bare a Sonne but it is above reason In Jsrael there was a judicatorie of seventy who judged of matters of greatest weight and there was an inferiour judicatorie consisting of three and these judged of goods and matters of least moment that which was truely concluded in the highest judicatorie was not false in the inferiour and although they could not judge of a false Prophet is the great Synedrion did yet they held it not false in the lowest judicatorie when the great Synedrion concluded such a one to be a false Prophet Quest 2 Whether is reason or religion Philosophy or Divinity to be preferred Answ Divinity and Religion are to be preferred before the other two else we should doe as Demonides a Schoolmaster in Athens did who having crooked feete had his shooes stolen from him which were made according to his feet whereupon he wisht that the feete of those who had stolen his shooes might become like unto the shooes which they had stolne This was a foolish wish to desire the straight foot to bee made fit for the crooked shooe whereas the shooe should be made fit to the straight foot Philosophy and natural reason is but a crooked shooe and therefore to conforme Divinity thereunto were to conforme the straight foot to the crooked shooe Divinitie must be the square to correct that which is not straight Who forme or frame a modell of Religion Quest 3 by the mould of humane reason The Church of Rome Answ if we will take a view of the severall points professed in Popery wee may easily perceive whence they have taken the patterne of them not from Moses on the Mount but frō scholastick speculations as for example First because the Mathematickes consider lines figures circles points abstracted from bodies therefore they gather that accidents may be in the Sacraments without the subject Secondly because Morall Philosophy establisheth neither punishment nor reward unlesse the free-will of man goe before hence they inferre that there is free-will in man Againe because morall Philosophy knoweth no vertues but inherent habits and vertues therefore it is that they set themselves against the imputed righteousnesse of Christ The morall Philosopher calles vice a voluntary evill therefore they inferre that concupiscence is not sinne because it is not altogether voluntary Thirdly from the Politicks in policie the best sort of governement is Monarchicall
themselves so a man becomes not a divell incarnate at once but sinne by degrees seaseth upon him and at length wholy surpriseth him As for example from these verses I. Comes carefulnesse for the things of this world from hence II. Comes feare and doubting least wee should want and be exposed to povertie from hence III. Comes Oportet habere wee must have something to lay up for the time to come from hence IV. Omne saxum volvitur no meanes is left unsought of enriching our selves from hence V. Comes a covetous detaining and reserving of what wee have not imparting of it unto any good use from hence VI. Comes a certaine hope and trust in what wee have laid up wee begin to make an idoll of our riches saying unto gold thou art my God and unto the wedge of Gold thou art my confidence And therefore there is great reason that we should resist the least motions and beginnings of sin Quest 2 What are those small sinnes which wee must take heed of First the least circumstances of sinne wee Answ 1 must hate the garment spotted with the flesh and abstaine from all appearances of evill Secondly the occasions of sinne for otherwise Answ 2 we cannot be free from sin it selfe David by not avoyding the occasions of idlenesse and giving his eyes leave to rove was drawn unto adultery Thirdly our internall affections because Answ 3 those are the roots of all evill and therefore must be mortified § 4. Take no thought for your life what you shall Sect. 4 eat c. Why doth our Saviour condemne care about temporall things Quest First because it afflicts the heart or as Answ 1 Salomon cals it is the vexation of the spirit Eccles 1. Secondly because it hinders the fructification Answ 2 of the word thorny cares hinder hearing Matthew 13. A Philosopher going to Athens to study cast away and forsooke all his riches and possessions that his minde might bee the more free for the search of wisedom and knowledge so when men come to heare or read or meditate or pray they had neede cast away all worldly care from them otherwise they will utterly distract their minds from the duties in hand Thirdly worldly cares make us forget God Answ 3 and doe estrange the soule from God § 5. Is not the life more then meat and the body Sect. 5 then raiment Our Saviour implyes here in generall that Obser 1 the things of greatest importance are most to be looked after we must have more care of our bodyes then of our apparell of our soules then of our bodies because as the body excels raiment so doth the soule the body Wherein doth the soule excell the body or Quest 1 why is it more to bee regarded and cared for First it is better and therefore more to bee Answ 1 regarded in respect of the creation thereof for the body was created of the dust of the earth but the soule was imprinted by God and infused being created a pure and immateriall substance without sin according to his own Image Secondly the soule is better then the body Answ 2 and more to bee cared for in regard of the office thereof God created both the soule and body to serve him but principally the soule for the body with Martha is daily troubled about many things but the soule with Mary should attend wholy upon God and suffer nothing to harbour there but what is holy and pure yea the soule must love nothing but God as the wife with a conjugall love must love none besides her husband Thirdly the soule is more excellent then the Answ 3 body and therefore more to bee cared for in regard of the nature and substance thereof the body is mortall the soule immortall the body of a corporall substance the soule of a spirituall the body partly and in some sort wholy from man but the soule wholly from God the body of an earthly nature the soule of a spirituall Quest 2 Why must our care and affections be set upon the best things to wit spirituall Answ 1 First because this argues our wisedome whereas the contrary would argue us to be but foolish and childish Answ 2 Secondly because temporall things will not endure but spirituall graces will Answ 3 Thirdly because the most profitable temporall things are but meanes to preserve the body and temporall life but spirituall graces are profitable both for body and soule both here and hereafter for ever How doth it appeare that spirituall graces are Quest 3 more necessary and delightfull and profitable for us then corporall that we must thus prefer them before all temporall things Because whatsoever we desire or long for in temporall things we may finde in spirituall Answ and that after a more singular and ample manner as for example Dost thou desire First Riches Secondly Houses Thirdly an Inheritance Fourthly friends and good companions because thou art a sociable creature Fifthly Honour Sixthly Wisedome with Salomon Seventhly pleasure as Salomon once did Eightly Marriage dost thou thinke a good Wife or Husband a principall comfort Then Remember Godlinesse is great riches and the best treasure a 1 Tim. 6 6. In heaven there are many mansions b Ioh. 14.2 1 Pet. 1.4 There is an inheritance immortall prepared for those who serve God That on earth thou shalt be admitted into the society of the Saints and in heaven thou shalt have fellowship with God and Christ and the Saints and Angels c Ps 16.3 and Heb. 12.22 and 1 Ioh. 1.3 That in heaven thou shalt raigne and be endued with a kingdome d Rom. 8.17 2 Tim. 4.8 That in the word is true wisedome it being able to make us wise unto salvation e Colos 3.16 and 2 Tim. 3.16 That true solide perpetuall and eternall joy is onely to be found in the Lord Phi. 4.4 Ioh. 16.22 That the Lord will marry thee unto himselfe in righteousnesse in judgement in loving kindnesse and in mercy and betroth thee unto him in faithfulnesse f Hos 2.19 20. We may here observe our Saviours argument a majori ad minus God hath given you the greater things therefore he will give you the lesse he hath given you life therefore he will not deny food hee hath given you a body therefore Obser 2 he will not with-hold raiment Teaching us hereby That the experience we have of Gods mercies in greater things should make us more confidently hope for and expect the lesse Thus David saith He that delivered me from the Lyon and Beare will deliver me from this Philistine g 1 Sa. 17.37 As if he would say it is lesse dangerous for man to combat with man then for man to combat with a Beare or Lyon now God delivered me from the greater perill and therefore I dare trust him in the lesse Thus Saint Paul saith Hee who hath given Christ for you and unto you will withhold nothing from you Rom. 8.32 Why may we so boldly
beat back all the darts and assaults of Sathan Answer 3 Thirdly provide the breast plate of righteousnesse for that will blocke up the way against sin Question 4 What meanes must wee use or how must this beame be cast out Answer Hereunto is required a double labour 1. Internall of the heart N. 2. Externall in worke O. First if we desire that the beame of sinne may be cast out we must first take our hearts and inward man to taske and labour earnestly therein after these two things to wit First to hate sinne with a perfect hatred because without this we can doe nothing to any purpose in this worke read Psal 97.10 Rom. 12.9 Psal 45.7 Amos 5.15 Proverb 28.16 Psalm 36.4 the truth hereof evidently appeares thuâ— 1. A man cannot come unto Christ except hee hate his father and mother (r) Luk. 14 26. and every thing else which would keepe him from Christ and therefore without the hatred of sinne we cannot come unto God neither do any thing pleasing unto him 2. The feare of the Lord is to hate evill (Å¿) Prov. 8.13 therefore without the hatred of evill we cannot obey God who is to be served with feare Psal 2.11 3. If wee doe not hate evill we hate good for Contraria non possunt esse in eodem subiecto A man cannot serve two masters Mat. 5.24 And therefore until we have learnt truely to hate sin we have learnt truely nothing in Religion Secondly we must resolve never to be reconciled unto our sinnes any more never to be overcome by the allurements thereof but still to take off the visard of sin that we may see it in its owne colours By what meanes may we attain to this hatred of sinne and resolution against it Quest 5 First consider the original from whence it comes Answer 1 namely from Satan Gen. 3.1 And therfore when we give way to sin we give way unto Satan and yeeld our selves to his subjection dominion and power becomming his children and servants the consideration hereof will be a meanes to make us loathe sin and resolve to leave it Secondly consider thy place and selfe what thou Answer 2 art One that hath beene washed by the blood of Christ 1 Cor. 6.11 And therefore it is a shame to wallow any more in sin remember thou art like a City set upon a hill Mat. 5.14 And therfore should be pure glorifying God by thy unblameable life Eph. 5.27 Phil. 2.15 Mat. 5.16 For what fellowship hath light with darkenesse or God with Satan 2. Cor. 6.14 Thus all Christians should remember what they are for this will bee a meanes to make them the more to hate sin and endeavour against it Thirdly consider the danger of sin both in regard Answer 3 of others of other things and of thy selfe 1 Consider the dangerous effects of sin in others how it wounded Adam slew Cain Cham the old world the ten Tribes Ephraim Judah Gen. 6.5 Hosea 13.1 yea sin was the occasion of Christs death 11. Consider the wofull effect of sin in all things 1. It corrupted our nature and obliterated Gods Image in us yea so contaminated us that from the Crown of the head to the sole of the foot there is nothing but boyles sores putrifi'd corruptions (t) Esa 1.6 Gen. 3.8.10 2 Sin brought shame into the world when Adam had eaten the apple theÌ„ he was ashamed not before 3. By sin Adam Gen. 3.8.24 all men naturally in him lost that familiarity with God which formerly he had 4. Sin cast man out of pleasant Paradise into the wide and weedy world (u) Gen. 3.23 5. Sin was the cause of death bringing that into the world also Gen. 2.17 Rom. 5.12 III. Consider the dangerous câ—ndition that thou art brought into by reason of sin and that in many regards namely First it hath corrupted the fountaine thy whole man so that nothing but uncleane streames can issue from thee mala mens malâ—â— animus thy heart is corrupted and therefore all thy actions favour of sinne Reade Matth. 15.19 Gen. 6.5 Iam. 1.14.15 Secondly thy sinnes hath set a separation between thee and thy God and made thee his enemy Jsa 59. 2. James 4.5 Thirdly sinne cries for vengeance Genes 4.10 and 18.20 and Iames 5.4 the many transgressions thou hast committed sends forth loud clamours daily unto God for justice judgment and revenge Fourthly sinne daily rebels against thee Romans 7.17.23 Galath 5.17 And hath gotten such strength and sure footing in thee that thou canst not of thy selfe expell him Fiftly sinne hinders and withholds good things from thee Ierem. 5.25 Sixtly sinne hath disinherited thee of thy heavenly inheritance and deprived thee of eternall glory Roman 3.23 Seventhly sinne obdurates and hardens the heart and takes away the sense of it Consuetudo peccandi tollit sensum peccati And thus if wee desire to cast this beame of sinne out of the eye of the soule wee must begin with the heart and inward man Secondly our next labour is externall wherein are two quaeres Quae facienda Quomodo Quest 6 What must we doe for the expelling of sinne Answer 1 First Reluctandum strive struggle wrastle and resist sinne Galath 5.17 that is endeavour against it subdue thy affections and doe not with thy will consent thereunto Answer 2 Secondly Vincendum labour to overcome it to this is required stroakes wounds blood Hebr. 12.4 for otherwise wee can never conquer it sinne is to bee assaulted and laboured with many blowes and wounded with many deepe and deadly wounds or it cannot bee overcome And therefore wee must bee diligent in hearing reading and meditating of our duety towards God and Gods mercy towards us that the consideration thereof may make us to resist sinne more manfully Answer 3 Thirdly Vinciendum bind and tie it fast when thou hast overcome it by the coardes of resolution circumspection daily watchfulnesse and particular promises and vowes unto God Answer 4 Fourthly ejiciendum having bound it then cast it out and labour to become a new creature entering into a new covenant with God henceforth to serve him only and alwayes with a full purpose of heart and praying unto God to enable thee to performe what thou hast promisâ—d Quest 7 How must we expell sinne Answer 1 First beginne betimes to assault him give the water course no way at all but while it is said to day strive against sinne and all thy corruptions Answer 2 Secondly fight the battles of the Lord manfully untill thou hast overcome Answer 3 Thirdly persevere unto the end Toties quoties as long thou hast any enemies outwardly to assault thee or corruptions which inwardly strive against thee so long thou must labour carefully and couragiously to resist them And this will bee as long as thou livest Verse 6. Verse 6 Give not that which is holy unto the dogs neither cast yee your pearles before swine lest they trample them under their feet and turne againe
and labour must last for terme of life for there is no rest from labour till after death Blessed are the dead which die in the Lord for they rest from their labours (q) Reve. 14.13 where we see that there is no resting from the works of Religion or the labour of the Lord till death Neque hîc requies spiranda neque ibi tristitia timenda (r) Chrys s As we must not expect rest in this life so we need not feare labour and paines in the life to come Sect. 6 § Which leades unto life Quest 1 Why is it said which leades unto life and not which leads unto heaven To teach two things unto us namely Answer First that life is the end of the strait and narrow way H. Secondly that this mortall life is not worthy to be called life heaven onely being the true life I. H. First our Saviour here teacheth us that true Observat 1 life is the end of this strait way Or that the end of a godly life is to be crowned Read Rom 8 17. and 2 Tim. 1.11 and 4.8 1 Joh. 3.1 Duke Cosmo de Medicis warring upon the enemies of his Master the Emperour bare in his shield the Eagle which signified Jupiter and the Emperour holding out in herbeak a triumphant Crown with this Motto Jupiter Merentibus offert by which he signified that his Highnesse deserved each glorious reward for his worthy vertues but wee may apply it thus that God will give a Crown of glory to every one who labours in his Vineyard faithfully and fights manfully his battels against sinne and Satan When Vrsicinus a Physician endured martyrdome for religion a Souldier perceiving his courage begin to fayle spake boldly unto him Doe not now Vrsicinus cast away thy selfe that hath cured so many nor after so much blood of thine spilled lose the reward prepared for thee Thus should every Christian encourage himselfe in this narrow path that the end thereof is life and his obedience shall be rewarded Is salvation then of merit or of workes Quest 2 First certainely it were of works and merit Answer 1 if we could keep the whole Law perfectly that is if we had so fulfilled it that wee had never transgressed against it Rom. 7.10 Galath 3. Rom 2.13 But Adam brake the covenant and violated the Law And therefore now we cannot be saved thereby Rom. 3.23 and 8.3 Secondly now having broken the Law in Adam Answer 2 we can merit nothing at Gods hands but all is of grace Ephes 2.5.8 Rom 5.21 Thirdly although we cannot merit salvation by Answer 3 our workes yet the way thereunto is sanctification and obedience as appeares thus 1. Salvation is the reward of faith John 1.12 and 3.16 and 1. Pet. 1.9 2. Faith is to be prooved and tryed by workes Gal. 5.6 James 2.17.26 3. Therefore the Spirit of faith works sanctification in us and then crownes that his owne work Rom. 6.22 Life eternall is called an inheritance and a reward Objection 1 and therefore it is the merit of our workes First it is called a reward Propter similitudinem Answer 1 for the analogy or resemblance that is betweene them both 1. In respect of the time wages or the reward is given when the worke is done so heaven is not given untill after death 2. In respect of the measure to him who workes more or takes more paines a greater reward is given so he who is more carefull to exercise and stirre up the gift and grace of God within him and more diligent in the worke of the Lord shall have a greater measure of glory in the Kingdome of heaven for there are degrees of glory in heaven according to the measure of grace on earth And although heaven be not given for our workes yet it shall be given according to our workes Answer 2 2. Secondly heaven is a reward and that justly for as the merit of Christ is ours so we although not by our workes personally merit in Christ This distinction should carefully be marked by the wary Reader because the Papists say thus as well as we although we and they be not both of one mind as appeares thus they understand it thus that our workes are meritorious in Christ but we thus that our persons are accepted of God as worthy by the operation and obedience of Christ Thus wee should provoke and incite our selves unto piety and the workes of Religion by the remembrance of the reward promised unto us Giacopo Sauzaro being long in love bare for his devise a pot full of little blacke stones without white amongst the rest with this Motto Aequabit nigras candida una dies Meaning that the day of marriage would contervaile all his black and cloudy dayes So should we doe call to mind that day of refreshing and remember that when that comes we shall be marryed unto our Lord Christ with such absolute and compleate joy that all our labour paines toyle care and watchings shall be quite forgotten and aboundantly rewarded Quest 3 How may we know whether our lives here be such that the end thereof will bring us to life eternall Or how may we know whether we be godly or not and whether this true life belong unto us or not Answer 1 First those who love God but hate sinne are heires of this true life Eye hath not seene nor care heard nor ever enterd it into the heart of man once to conceive the things which God hath prepared for those who love him 1 Corinth 2.9 And therefore wee must seriously examine whether we love the Lord or not above all yea so love him that we hate every thing which is opposite unto him and hated by him Answer 2 Secondly those have a promise of this life who labour and endeavour to purge themselves from sin 1 Joh. 3.3 He that desires this hope let him purge himsefe even as Christ is pure And therefore we must trie whether we desire to know what is sinne and what is sinfull in us that wee may labour to leave all sinne and forsake our owne Answer 3 Thirdly they who are vessels of honour belong unto Gods great Mansion house of glory 2 Timoth. 2.20 And therefore we ought to examine by our actions what vessels wee are whether we bring forth the fruits of Religion thereby approving our selves to be vessels of honour or the fruits of rebellion thereby showing our selves to be vessels of dishonour Answer 4 Fourthly the Prophet Isaiah showes most plainely to whom this true life belongs Esa 64.4.5 For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene oh God besides thee what he hath prepared for him that wayteth for him Thou meetest him that rejoyceth and worketh righteousnesse and remembreth thee in thy wayes In these two verses the Prophet layes down foure particular markes of an heire of heaven and eternall life namely 1. Those who wayte for him that is those who
much more to relieve and care for those who are sicke Secondly because Christians ought to bee Answer 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of affection and compassion Christ weepes for Lazarus John 11. and for Ierusalem Luke 19.41 Paul weepes for Epaphroditus Philip. 2.27 and would have us to bee tender over one another as members of the same body Rom. 12.14 Thirdly because otherwise wee should be worse Answer 3 than the heathens or infidels for although they know not what religion is yet they know what honestie is and therefore as a dishonest action will not forsake their servants when they are sicke as we see in this Centurion Whence comes it that some are so hard hearted as Quest 4 to exclude extrude their servants in their sicknes Answer 1 First it proceeds from this that we respect our owne proper profit and not brotherly love this Centurion doth not thus but speedily sends the Elders of the Jewes unto Christ humbly beseeching him to cure his servant Secondly it springs from hence that we doe not Answer 2 remember that we have a Master in heaven Ephes 6.9 Coloss 4.1 For if he should extrude us out of his presence when wee are disobedient or unprofitable servants what would become of us yea how miserable should we be § 6. Sicke of the Palsie Section 6 These sicknesses which ever and anone are healed by our Saviour are types and figures of the diseases maladies of the soule from whence we may observe That our soules are sicke of the palsie Observat untill they be healed by Christ Quest 1 What is the nature of this griefe and maladie Answer 1 First the disease is in the nerves and doth so stop all the chinkes and pores that the animall spirits cannot penetrate Thus when the heart is stopped and shut up grace and the spirit of life cannot enter Christ knocks at the dore of the heart Revel 3.20 but the hard heart will not open Psal 95.8 and Rom. 2.5 Now hence from the stopping of the pores proceeds these things viz. 1. Insensibility for sense is taken away from the nerves except only when there is some heate commixt with them and then the palsie is painefull so naturally we are insensible and past feeling (l) Ephes 4.18 s. except only then when the conscience is warmed with the sight and sense of sinne and then we become desperate like Cain and Iudas 2. By the stopping of the chinkes and pores of the nerves so that the animall spirits cannot pierce into the sinewes is taken away motion For First when sense is taken away there is a numnesse And Secondly when sense and motion are taken away then comes the palsie and shaking of the hand or heade Thus it is with us for naturally 1. All power of doing good is taken away from us And 2. All motion that is we have naturally no power to move our selves unto good or to remove evill from us 3. Those who are sorely takeÌ„ with the palsie seeme to be very well so long as they lye quiet but if they once endeavour to walke or worke then they either fall or feele their impotency inability to doe that which they desire Thus is it with us so long as we lye quiet in the bed of sin we are well enough and happy enough thinking that we lacâ—e nothing but are rich Revel 3.17 abounding with all things but if once wee desire and endeavor to lay hold upon Christ and to worke out our salvation wee shall finde that of our selves wee are not able to speake a good word or thinke a good thought or doe any good deed 4. Those who are taken with the palsie may dreame that they are well and can walke and worke but when they awake there is no such thing So men lulled asleepe with carnall security perswade themselves that they are in an estate of salvation but when their conscience is awakened they finde it otherwise Thus much for the place of this disease Answer 2 Secondly the cause of the palsie is a thicke and clammy fleame which cannot bee purged out So a viscous perversenesse and obstinacie cannot easily be expelled neither loves to be disturbed or removed Acts 19.9 Hebr. 3.13 stiffe necks hardly bend to the yoake of obedience Acts 17.51 and hard hearts will not easily relent Marke 16.14 but easily become rebellious and gainsaying Jerem. 44.16 Answer 3 Thirdly the palsie doth coole all the blood and the very arteries and sinewes wherein the spirit of life mixed with blood doth runne and so mortifies them by little and little So sinne hath killed all the grace that was in us in our first creation and mortified all our zeale in so much as now wee are but rotten and corrupt carkasses reprobats unto every good worke Answer 4 Fourthly we may consider of the place or part affected with the palsie which is either 1. Sometimes one side or one member called the dead palsie which if it have so thorowly seazed upon or setled and taken roote in that part that it cannot be removed at length it killeth the whâ—le body So one raigning and remaining sinne is suffi ient to bring both body and soule to eternall perdition and destruction 2. Sometimes the palsie goes from one side to the other and from thence to the head So our naturall corruption leades us from one sinne and degree of sinne unto another untill at length it bring us unto finall impenitencie 3. Although this tough clammy flegme which is the cause of the palsie settle more in one place then in another yet is it spread dispersed through all the body so there is a generall corruption in out whole nature which showes it selfe more particularly in some sinne then in other 4. There is a kind of palsie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that drawes the sinewes of the legâ— together and makes lame And this I conceive was the cause of his lamenesse whom wee reade of Acts 3. So sinne makes us lame and unable to walke in the wayes of God and to run the race that is set before us Fiftly we may consider the cure of the Palsie Answer 5 and therein these things to wit 1. The cure of this disease is hindered and the disease it selfe made worse by the aire if it be either cold moist thicke or cloudy but is helped by the aire which is warme drie pure and cleare So sin is cured by these meanes viz First by a warme and hot zeale against sinne and for Gods glory And Secondly by labour industry and endeavour and not by ease and idlenesse See before Math. 7.5 And Thirdly by purity and sanctity in our lives and conversations And Fourthly by the comforts and consolations of the blessed Spirit And therefore let us labour for the fire of true zeale striving against all sin and endeavouring after all grace fervently and frequently and then we may expect the internall joy of the holy Ghost in our soules 2. The neglect
Siricius being the first that did directly command it See 82. Dist § plurimos et gloss Litera i. II. Observe the degrees of this Prohibition how far it differs from the Prohibition of those of former times For First the Ancients did enjoyn a separation of the Minister from his wife but this separation was not totall that they should never come together again as appears by Ephes 5.32 and Canon Apost 5. and 28. Dist § Si quis doceat et § Si quis disceruit Secondly the Ancients did prohibite the Minister the knowledge of his wife but this prohibition was not perpetuall that he should never know her as appears 28. Dist § de Syracusan and 31. Dist § Quoniam but that he should not know her Tempore of ficij diebus ministerij when hee was to undertake and discharge his ministeriall function And this the Fathers thought decent 28. Dist § de Syracusan Thirdly the Ancients did prohibite the contracts of the Ministers but this prohibition was not universall 28. Dist de Syracusan § Diaconi as though they might not be contracted at all to any but only that they might not be contracted a second time that is might not marry twise neither to a widow nor to an infamous person But the Papists now adayes do not onely forbid Bigamy or marrying with widows or infamous women but all contracts and marriage yea all carnall knowledge of their wives if perhaps they have been married before they entred into orders yea a totall separation for they cast the wives out of their husbands house and habitation directly contrary to the Canons and all antiquity Answ 3 Thirdly the doctrine of the Papists is opposite to Antiquitie in punishing offenders in this kind For I. Adulterous and unclean Ministers were to be cast out of the Ministerie 28. Dist § Presbyter si But the Papists now adayes observe not this for if all uncleane Priests were cast out they would have but few left in their Cloysters II. Episcopus fornicationem pretio permittens suspendendus 83. Dist § Si Episcopus If any Bishop shall by any licence or for any bribe tolerate or permit fornication or whoredom hee shall be suspended this was the ancient Law But now it is other wise as appears by the hundred grievances of the Germaines Sect. 2 § 2. And sicke of a fever Hilary allegorizeth this verse very acutely Peters house signifies the body his wives mother signifies Infidelity whose daughter Free-will the soule marries but the presence of Christ cures it Hilar. s But me thinks the Mother in law should rather signifie the Will and the Fever signifie Infidelity which are cured by Christ But passing by this I will instance but only upon one thing in generall Before wee showed how sinne and the sicknesse of the soule was like unto Leprosie and the Palsie wee will now shew how sinne in the soule may bee resembled to a Fever in the body Quest 1 How and wherin is sin like unto a Fever Answ 1 First sin may be likened unto a Fever Respectu originis in regard of the originall therof For I. The Fever ariseth within in the bowels and intrals and although the Symptomes be without yet the cause lurks within So the cause of all actuall transgressions which appear in the life is that originall corruption which is within in the heart Rom. 7.23 24. II. The Fever ariseth from a three-fold cause namely either First from some pestilentiall and obnoxious aire without Or Secondly from the society of those who are infected or sick of a Fever Or Thirdly from some internall corruption in the body or humours and this is the cause for the most part Thus sinne either comes I. From the infection of Sathan 1 Iohn 3.8 and the allurements of the world g 1 â—oâ—â— 2.16 Or II. From the society of wicked men 2 Cor. 6.14 Ephes 5 11. Or II. From the internall corruption and concupiscence of the heart Rom. 7.5 Iam. 1.14 Secondly sinne may be resembled to a Fever Answ 2 Respectu naturae in regard of the nature thereof For I The substance of the Fever is a heat besides nature which extinguisheth the naturall heat So the fire of concupiscence and lust of sin doth extinguish the fire and heat of zeale For where sin is hot there zeale is cold II. The Fever ariseth diversly from divers humours to wit sometimes from choller sometimes from melancholy sometimes from blood and yet it is one and the same Fever So sinne sometimes ariseth from the lust of the flâ—sh sometimes from the lust of the eyes sometimes from the pride of life 1 Iohn 2.16 And whatsoever the root is the fruit is sin III. There are two kinds of Fever a continual Fever and a Fever with some intermission now this hath his seat in a more ignoble place but that in the vessels themselves and veins and blood This is diversly expounded to wit First some expound it of the divers degrees of sinning Some sin with some intermission of repentance some sin perpetually Secondly some expound it of Adam and us who are now corrupted by Adam Hâ—e at first was pure and therfore sin in him was with some intermission but in us it is continuall because in sinne wee were conceived and brought forth in iniquity Thirdly some expound this of the sins of naturall and regenerate men The unregenerate sin continually the regenerate but sometimes Sin in the naturall man hath his seat in the vessels in the whole nature à capite ad calcem from the head to the heel but in the spirituall and regenerate man sin hath his seat only in the ignoble part the flâ—sh In me that is in my flesh dwels no manner of thing that is good Rom. 7. And therfore naturall men must labour to be renewed in the Spirit of their minds Rom. 12.2 Ephes 4.23 Now this intermissive Fever again is two-fold namely First Ephemera which lasts but for one fit or one day and comes no more Thus the best sometimes fall into some one grievous sinne or other once but are never after overtaken therwith as Noah who was once drunk and Lot once incestuous and David once adulterous and as Peter who once denied his Master And Secondly Putrida when the humours being partly corrupted upon every distemper the Fever is ready to return And thus both the regenerate and the unregenerate are often overcome by some one sin or other we carry a body of sin about us and wee have the reliques of sin in us which oftentimes prevaile against us Thirdly sin may be resembled to a Fever Respectu modi procedendi in regard of the manner of Answ 3 the proceeding therof For I. The Fever begins with the heat and warmth of the body that being the first thing that sensibly it ceazeth upon and infrigidates and makes cold the whole body So sin first ceazeth upon zeal making that first luke-warm then by and by stone cold II. At the first the Fever
it hinders not at all that here are two and there also are two blind men who were healed for there were many blind men healed by him as for example First these two mentioned in this place Secondly many when Christ speaks of Iohn Baptist Luke 7.18 Thirdly a possessed man who was blind and dumbe Mat. 12.22 Luke 11.14 Fourthly many in the Mount of Galilee Mat. 15.30 Fifthly one neer to Bâ—â—hesda Marke 8.22 Sixthly two neer to Iericho Mat. 20.30 viz. Barthimeus Marke 10.46 Luke 18.35 Seventhly many in the Temple Mat. 21.14 Eighthly one that was born blind Iohn 9.1 c. Ninthly Saint Paul Act. 9.17 Tenthly Elimas who was restored to his sight Act. 13.11 § 2. Two blind men cried Sect. 2 Wee see here the manner of their desiring mercy Clâ—mant they cryed unto him whence wee might learn That I. Prayer is necessary and II. That Prayer ought to be fervent but I conjoyn them thus that vehemencie and fervour of prayer is the best means for the obtaining of grace Observ and mercy Reade Rom. 12.11 Iames 5.16 Iude 20. and 1 Cor. 14 15. Ephes 6.18 How doth it appear Quest that prayer is such a prevalent means to obtaine mercy It appears thus namely First Answ vehemencie in prayer argues the power of the heart and hence the Saints have beene said to poure forth their soules unto God when they prayed fervently See Psalme 42.4 and 1 Sam. 1.10.16 2 King 22.19 and 20.3 and 2 Sam. 12.22 Secondly Prayer ought to arise from these three roots namely I. From a sight of danger And II. From feare of the danger which is seene And III. From a vehement desire and endeavour of praying Reade Ezra 9.5 unto 10.1 Neb. 1.4 Psal 6.6 55.2.17 Mark 9.24 Thirdly because prayer hath his fruit that is God will hear Psalm 6.8 and 42.3 And will be bent and mollified with prayers Ose 12.4 And therefore he that poures forth his heart in hearty praiers unto God out of a true sense of his sins and a sincere desire of mercy shall never be sent from the Lord empty away Sect. 2 § 2. Have mercy upon us Quest 1 What is meant by mercy in this place Answ This word Mercy doth intimate three things namely 1. Animum benevolum II. Impertire cum effectu III. Impertire liberè sine merito First Mercy implies Animum benevolum a willing mind or a mind ready to doe good as if these blind men would say Oh Lord we know that thou art mercifull and gentle willing and ready to give and therfore open the door of mercy and be mercifull unto us Hence wee might observe Observ 1 That our prayers should be built upon the trust and confidence of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of God and Christ unto Mankind that is wee must remember that God and Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of man-kind and therefore when wee pray unto them wee must pray confidently Ierem. 31.20 Luke 1.78 Secondly Mercy intimates Impertire cum effectu the effects of mercy as if these blind men would say Oh Lord wee know thou art mercifull in thy owne nature and therefore wee beseech thee shew the effects thereof unto us Hence we might learn Observ 2 That true mercy is never unprofitable or unto whomsoever God shewes mercy unto them also he doth good Reade Matt. 14.14 and 15.32 and 18.27 and 20.34 Luke 7.14 Iohn 11.36 For the true nature of compassion or mercy consisteth in these four things to wit First simul sentire wee must remember them that are in bonds as bound with them Heb. 13.3 Secondly simul dolere as wee must bee touched with a sense of our brethrens miseries so wee must also sorrow with them and for them weeping with those that weepe Rom. 12.15 Thirdly Malâ—â— ablatum cupere as we must be sensible of our brethrens burdens and sorrowful for them so we must also desire that their evill and griefe were removed from them Fourthly pro virili conari wee must not onely desire this but endeavour it also with the utmost of our strength And therefore this being the true nature of Mercy we may boldly conclude that upon whomsoever the Lord takes compassion he will also helpe and deliver them out of all their misery and evill Thirdly Mercy implies Impertire liberé to bestow a thing freely without any merit or desert at all This also these blind men acknowledge for by their prayer they shew that they are unworthy that Christ should remove their blindnesse from them Hence then we may learn That the grace of Christ is given unto us without Observ 3 any merit of ours at all Author Christus medium fides status gratia Grace is given unto us by faith from Christ Rom. 5.2.17.20 Ephesians 2.5.8 Gal. 2.16.21 Rom. 3.20 unto 28. and 4.14 c. How doth it appear that grace is given undeservedly Quest 2 on our parts It appears most evidently by these Arguments to wit First Answ the creature cannot deserve any thing at the hand of the Creator by reason of that great disproportion which is betwixt them both in regard of their essence substance nature and power yea every way Secondly there is no proportion betwixt any work we do yea all our workes and the reward of eternall glory Thirdly our workes are debts and therfore cannot merit Luke 17.10 Now wheras the Papists say that our works merit not Naturâ suâ sed de compacto of their owne nature but in regard of the Covenant and Contract which is betwixt us and God we answer that this very Covenant and Contract is of meer grace favour and mercy Fourthly our workes are imperfect and therefore they can merit nothing at Gods hands To this the Papists answer that it is true our workes merit not in themselves but onely as they are sprinkled with the blood of Christ But the vertue of Christs blood is to give life eternall unto us yea the blood of Christ is Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price and satisfaction it selfe and therefore there is no projection therof as they say p Opera merentur quatenus fit projectio sanguinis Christi which makes our works meritorious Fifthly the good works we doe are not ours and therefore thereby wee can merit nothing The strength wherby wee are able to performe any good worke well is given unto us from God 1 Cor. 4.7 And therfore what merit can there be in fraile and weak man Sixthly our good workes do not goe before but follow after our Iustification and therfore no work of ours doth merit grace or is the cause but only the effect thereof For I. The Author Christ gives grace unto us II. Then followes faith and then wee are justified III. Lastly followes love the fruit of faith 1 Tim. 1.14 Gal. 5.6 Who are here to be blamed Quest 3 Answ In generall all Merchants of Merit or Merit-mongers whereof there are divers sorts namely First some who are grosly erroneous
more that this charge of our Saviours is a positive Precept and bids all to flee persecution Athanasius Thirdly Augustine Epist 180. ad Honoratum Answ 3 answers two things hereunto namely I. For the place Licitum esse non imperatum that it is lawfull to flee in the times of persecution but is not commanded and enjoyned unto all II. For the thing Aliam fugam esse licitam laudabilem aliam verò illicitam culpandam that there is a lawfull and unlawfull flight and a flight to be commended and condemned And therefore to flee is not given as a positive Precept to all alwayes Fourthly in these certainely it is lawfull to Answ 4 flee persecution as appeares by these reasons I. God is not to bee tempted and therefore when any doore is left open for us to escape by we must not stay and awaite the stroake of death Meanes to prevent danger must bee used and therefore Christ would not cast himselfe from the Pinacle Mat. 4. nor commit himself unto the Iewes Iohn 2.24 Wee naturally are carefull to take heed of clifts and rocks and waters and therefore why not of the fire of persecution If wee should see a Lyon in the way wee would shunne him yea flee from him why not therefore may wee flee from a Lyon and Tyger-like Tyrant who seekes to quench the fire of his rage with our blood II. Affliction is not alwayes determined catigorically unto or upon us and therefore wee ought not to betray our selves or our owne lives but still use the means and leave the successe unto God III. There is a time appointed by God when his children shall suffer but they are often persecuted before this time of suffering comes and therefore untill this appointed time comes they may flee It is said plainely Christ walked in Galilee but hee would not walke in Iury Iohn 7.1 and the reason hereof is given verse 6. Because his time that is of suffering was not yet come IV. If wee doe not flee from our vocations but that they will give us leave and permit us then wee may flee persecution V. If the Church may reape more profit and God more glory as it often times fals out by our flight than by our death wee must then decline persecution and flee from it Paul wished that hee might live in regard of the Church although death in regard of himselfe was by much the best Philip. 1.23.24 VI. If our flight be no way offensive to the weake brethren wee may then flee Quest 4 Whether is it lawfull for Ministers to flee from persecution or not Answ 1 First that it is lawfull for Ministers sometimes to flee appeares by these particulars to wit I. From the direction of Christ given in this verse If they persecute you my Apostles and Ministers of the Gospel in one Citie flee unto another so before verse 16. I send you as sheepe amongst Wolves therefore be wise as Serpents II. From the example of Christ himselfe who withdrew himselfe when hee knew the Pharisees held a Councell against him Matth. 12.14.15 So also when he heard that Herod had beheaded Iohn Baptist he departed from them by ship and went into a desart place Matth. 14.13 and againe the Iewes sought to take him but hee escaped out of their hands Iohn 10.39 III. From the example of the Saints Moses fled Heb. 11.27 Elias fled 1 King 18.13 and 19.3 And the Disciples helped Paul to flee Act. 9.25 IV. Si tota Ecclesia cedit non li et tibi manere post illos n August Epist 180. ad Honor. If all a Ministers flocke should flee away then by no meanes is he to stay behind V. From the Law of nature men are taught to defend and preserve themselves and their lives untill manifestly it appeare that God the Lord of life requires it that is we must be carefull of our selves untill either our necessity or Gods glory or the Churches utility doe perswade unto the contrary Answ 2 Secondly if any liberty be given or occasion may be taken to discharge the worke of a Minister and that there be no other left to execute this charge or discharge this function then it is not lawfull at all for him to flee Thirdly it is unlawfull for a Minister to flee if thereby his calling be hindered For hence it was that Christ would not flee Matt. 16.23 and Answ 3 26.54 Yea hence it was that the Apostles fled from one Citie to another according to the charge given in this verse because they were sent to preach the Gospell o Acts. 16.4 and therefore when they could not bee permitted to preach in one place they preached in another that being their calling and worke and the calling and worke of every Minister and is to bee performed and executed in one place or other Fourthly in a personall persecution a Minister Answ 4 may lawfully make an escape that is if wait be laid for the precious life of some particular person or Minister I conceive that hee may lawfully flee for his life as Elias did but in a common persecution it is a shame for a Pastor who should be to all his flocke an example of constancie courage to shew any fearfulnesse or too great forwardnesse to flee away Fiftly it is not lawfull for a Minister to flee Answ 5 persecution If I. His flocke and Church and particular charge be endangered by his flight that is bee either left as sheepe without a shepheard having none to teach them or by their flight have a Wolfe set over them instead of a shepheard who flecceth not feedeth them who devoureth instead of nourishing them who is more like a traytor then a teacher labouring only to betray their soules unto the enemy of their soules and instead of edifying preaching feeds them with infectious poison Wo be to that man who saves his body with the destruction of his soule Woe be to that Minister who saves his life with the death of his flocke and his body with the losse of their soules II. It is not lawfull for a Minister to flee if his presence bee necessary for the edification of the Church because in thus doing hee should rather seeme to decline preaching than persecution Many object many things against that which we first affirmed namely That persecution is to be declined and avoided by flight First this Precept If they persecute you in one Object 1 Citie flee unto another is not generall belonging unto all but particular belonging only unto the Disciples and therefore is now abrogated as are also the other two charges given them in the same Chapter viz. Goe not into the way of the Gentiles neither enter into any Citie of the Samaritans vers 5. which are expresly taken away and made void Matth. 28.19.20 Goe and teach all nations and Mark. 16.15 Goe yâ—â— into all the world and preach the Gospel to every creature First there is not the like reason of these Precepts
2 2. § unam II. Yet he confesseth that thâ—se two rules are not now observed by them they having upon their Fasting daies both a Dinner and a little Supper and this their Câ—urch tollerates and permits and not without cause because of old they did not eat usually untill the sixt hour that is Noon but they eat now ordinarily at the third hour that is at nine of the clo k and therefore which is enough they fast three hours Bellarm. de bon oper 2. 2. § sed opus § addimus II. There is a Respective Fast and that is when the purpose of Fasting is of so long continuance that it is requisite that some refreshing be taken And here we allow of a difference of meats but it differs from the Popish distinction in three things namely First in the end for I. The generall end of fasting with them is Mâ—râ—t and because they place holinesse iâ— meats therefore in abstaining from some as impure upon some times they think they do well and for their well doing deserve somâ—thing at Gods hands II. The end of Fasting and of forbearing some meats when wee fast with us is to tame our concupiscence and to subdue our carnall affections August contra Faust 30.5 So Chrysostome speaking of the Ninevites s Mat 7 saith Iram non solvebat Iâ—junium sed vitae mutatio c. It was not their fasting that turned away the wrath of God from them but it was their turning away from their sins and the amendment of their lives Non dicimus ut contemnamus c. yet we speak not this that Fasting may be slighted or neglected but rather that it may be honoured Honor enim jejunii est vitae emendatio for the honour of Fasting is the amendment of life Secondly we and the Papists in abstaining from some meats in the time of a Fast rather than other differ in the Adjuncts for the confirming hereof we lay down the positions given by the ancients in this particular namely I. Those who Fast must eat but once upon that day and that must be either at the ninth hour or at the twelfth not at the sixt II. Those who Fast must not eat much nor unto satiety at that one refreshing which they take upon the day they Fast Neither III. Must they upon that day eat delicate and sumptuous or costly meat Nor IV. Must they celebrate their Fast with joy and delight as at other times because it is a day of humiliation That is in our Fasts we must abstain from joy mirth and naturall delights Nor V. Must wee follow the labours of our vocations that day which wee fast but set it apart for meditation supplication examination of our conscience and other holy duties VI. That day whereon wee fast must be a day of refreshing unto the poore and a day of bounty and liberality Illud jejunium Deus approbat cum quod tibi subtrahis alteri largiaris ut unde tua caro affligitur inde proximi egentis reparetur Greg. past God approves of this Fast when that which a man with-drawes and with-holds from himselfe he bestowes upon another and from whence his body is afflicted thence the body of his poore brother is refreshed VII We must in our fasting to the abstinence from meate conjoyne internall and spirituall workes as examination and prayer and the like Now the Papists adhere most to the difference of meats which is the very meanest part of a true Fast Thirdly wee and the Papists differ in the very difference and distinction of meats and that I. In regard of the Quantity For First the Ancients did much and very strictly observe this eating that day whereon they fasted but very little Vide Isidor de sum bon 2.43 Secondly this the Papists reject and sleight in their Fasts abstaining a quali non quanto but of this wee spake before Matth. 4. Reade also Chem. p. 4. pag. 117. 6. Bellarm. de bon op 2. 4. § Quare n Socrati hist 5. 21. Aug. de mor. eccles 2. 13. Sozomen 1. 11. II. In regard of the Quality here observe that the Fathers have distinguished of Fasts but not of flesh That is First that alwayes flesh was not forbidden for Elias and the Baptist ate flesh yea of old some upon fasting dayes ate birds and some after the ninth houre ate of all sorts of meats I. Now here the Papists object many things namely Object I. The Rechabites abstained from wine and are commended by God for it therefore upon fasting dayes wee must abstaine from flesh Answ 1 First in the History of the Rechabites there is no one word of any abstinence from flesh and therefore this place will not beare their distinction Answ 2 Secondly the fact of the Rechabites was altogether civill and politicke and not for Religions sake at all and therefore no ground for their difference of meats for Religions sake Answ 3 Third we doe not condemn an abstinence from flesh when wee fast but the distinction of meats as though some as pure might bee eaten and some as polluted might not be touched Object II. But the Apostle saith That it is good not to eat flesh Rom. 14.21 and therefore commands us not to eate flesh 1 Cor. 10.28 And for his owne part saith hee will eate nonâ— 1 Cor. 8.13 Answ 1 First Saint Paul saith in the last place that hee will eate no flesh as long as hee lives but the Papists will not say thus Secondly by flesh may bee understood fish There is one manner of flesh of fishes 1 Cor. 15. Now they will not abstaine from fish Answ 2 Thirdly by the Apostles owne rule the weak Answ 3 are onely to abstaine from flesh and the strong may eate Rom. 14.2 and 1 Cor. 8.8 Now they will not for shame say that all Papists are weak Fourthly the Apostle only forbids the eating Answ 4 of flesh not for conscience sake but for our brothers sake if hee be offended And therefore this hath no relation to their abstinence Fifthly these things were of old objected by Answ 5 the Manichees and the Montanists and therefore the Papists may remember from whence this opinion of theirs first came and sufficiently thus answered by Augustine viz I. That nothing is unlawfull of it selfe but that a man may eate flesh or abstaine from it lawfully II. That the places objected respect no more then the scandall and offence of our brethren and therefore where no such offence is taken no such diffâ—rence of meat should be made III. That we abstaine from flâ—sh when we fast for three reasons viz First to refraiâ—e and bridle Aug. de mor. Manich 2.14 and subdue our gluttonous appetite Secondly because wee would not offend our brethren Thirdly lest those who are weake should communicate with Idols III. Object They object againe the example of Daniel and Iohn Baptist who made a distinction of meats in their practisâ— They did not onely abstaine from
unprofitably by him And Answ 2 Secondly in excusing himselfe that he had done his Master no wrong but had honestly restored unto him what was his Behold saith he thou hast that thine is And Answ 3 Thirdly in laying the fault upon his Master I knew that thou wert an hard man c I enlarge not these because they are illustrated by Musculus in hunc locum Sect. 2 § 2. J should have received my owne with usury Object This place is objected for the lawfulnesse of Usury Why didst thou not put forth my money c. Concerning Vsury we have laid downe our opinion before Chap. 5.31.42 Answ something largely and therefore J here answer briefly to this objection thus grant that this be spoken in allusion to the practise of common and cruell Usurers yet the Scripture doth no more allow of the common trade of usury by borrowing a similitude of them then of injustice in the Parable of the theevish Steward or of theft in saying Christ shall come as a thiefe in the night Luke 10.1 or of the Heathen Olympicke games in comparing the practise of Christianity to those races 1 Corinth 9.24 and 1 Thessal 5.2 or of charmes and incantations in likening the wicked to the deafe Adder not hearing the voice of the Charmer Vers 28 29 30. VERS 28 29 30. Take therefore the Talent from him and give it unto him that hath ten talents For unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath And cast ye the unprofitable servant into utter darkenesse there shall be weeping and gnashing of teeth § 1. And give unto him that hath ten talents Sect. 1 Jlla bona quae uni detrahuntur ne aliquid boni pereat alteri dantur ut si quis moriatur morte corporali fratres ejus et affines in ejus bona succedunt Bonavent § 2. Cast the unprofitable servant into utter Sect. 2 darknesse For the understanding of these words observe That there were some prisons within the City of Ierusalem and some without the City Within the City as the house of Ionathan which was neare the Kings Pallace Ierem. 37.15 So the Dungeon of Malchior the sonne of Hammelech Ierem. 38.6 So they had prisons without the Gate as that Prison wherein Peter was put Acts 12.10 And when they had passed the first and second Ward that is the quaternions of Souldiers which kept him they came unto the yron Gate which leadeth unto the City This Prison was without the Gate neare Mount Calvarie and it was the loathsomest and vilest prison of all for in it the Thieves who were carried to Calvarie to be executed were kept And Christ alludeth to this prison in this place Cast him into utter darkenesse c. which allusion could not be understood unlesse there had beene a darke prison without the City where was utter darknesse VERS 31 32 c. Vers 31 32 c. When the Sonne of man shall come in his glory and all the holy Angels with him then shall he sit upon the Throne of his glory And before him shall be gathered all nations and he shall separate them one from another as a Shepheard separateth the sheepe from the Goates And he shall set the sheepe on his right hand and the goates on the left hand Then shall the King say to them on his right hand Come ye blessed of my Father inherite yè the Kingdome prepared for you from the foundations of the world For I was an hungred and ye gave me meat I thirsted and ye gave me drinke I was a stranger and ye lodged me J was naked and ye clothed me I was sicke and ye visited me I was in prison and ye came unto me Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or a thirst and gave thee drinke And when saw we thee a stranger and lodged thee or naked and clothed thee Or when saw we thee sicke or in prison and came unto thee And the King shall answer and say unto them Verily I say unto you inasmuch as ye have done it unto one of the least of these my brethren ye have done it to me § 1. When the Son of man shall come in his glory Sect. 1 What is the difference betweene the first and second comming of Christ that it is said here Quest he shall come in glory First his first comming was in the flesh in a most Answ 1 abject and lowly manner Esa 53.2 but his second shall be glorious both in regard of body soule Secondly his first comming was in the forme of a Servant Philip. 2.7 but his second as the Answ 2 Lord and Master of all men Hebr. 1.2 Answ 3 Thirdly at his first comming he had but one fore-runner Iohn Baptist who preached and proclaimed his comming in a solitary place but at his second he shall come with a shout and shall descend from heaven with the voyce of an Archangell and the Trumpet of God 1. Thessal 4.16 Psalm 50.3 Answ 4 Fourthly in his first comming he was accompanied and followed onely with twelve men his Apostles who were of the meanest and lowest sort of people but in his second comming he shall be accompanied with many millions both of Angels in this verse and of Saints Iude 14. Answ 5 Fifthly in his first comming he walked upon the Earth after the manner of men but in the second he shall be carried by a certaine cleare Cloud Chap. 24.30 Answ 6 Sixthly at his first comming he raised only three to life that we read of but at his second he will raise all Iohn 5.28 Sect. 2 § 2. He shall separate them as a Shepheard divideth his sheepe from the Goates The Papists say that those who are guilty of Originall sinne onely shall not be punished with Hell fire but if they dyed before the committing of Actuall sinne and without Baptisme they shall be shut up in Limbo infantum where they shall neither be sensible of paine nor pleasure Against this Tenet we object this place Argum. thus Christ at the last day shall judge all the world and all the men in the world separating all Nations ages and sexes into two parts viz. the right hand and the left and therefore necessarily those who are polluted onely with Originall sinne and not washed with the blood of Christ must be either sheepe or goates placed either on the right hand or on the left but they are not sheepe nor shall be placed at Christs right hand for such shall possesse life eternall as is here plainly affirmed yea the Papists say that those who are polluted with originall sinne and not purged with the blood of Christ shall never enjoy the Kingdome of Heaven And therefore such shall be set on Christs left hand amongst the goates Now those who are placed on Christs left hand are not onely called accursed
Sacrament and the thing whereof it is a Sacrament and consequently betweene the Sacramentall and Reall eating of the body of Christ is briefely and excellently expressed by St. Augustine in Ioh. 6. tract 26. in these words Hujus rei sacramentum de mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res vero ipsa cujus sacramentum est omni homini ad vitam nulli ad exitium quicunque ejus particeps fuerit That is the Sacrament of the Lords supper is received by some unto life and by some unto death but whosoever is made partaker of that thing whereof it is a Sacrament is made partaker of life and not of death From hence we draw this conclusion The body and blood of Christ is received by all unto life and by none unto condemnation But that substance which is outwardly delivered in the Sacrament is not received by all unto life but by many unto condemnation Therefore that substance which is outwardly delivered in the Sacrament is not really the bodie and blood of Christ The Major is proved out of Augustines forenamed place and out of the true exposition of those verses of Iohn 6. viz. verses 27 33 35 48 50 51 53 54 55 56 57 58 63. The Minor is manifest both by common experience and the testimony of the Apostle 1 Cor. 11.17 27 29. We may therefore conclude that the 6. of Iohn is so farre from giving any furtherance to the doctrine of the Romanists concerning Transsubstantiation that it utterly overthroweth their fond opinion who imagine the body and blood of CHRIST to be in such a sort present under the visible formes of bread and wine that who soever receiveth the one must of force also really be made partaker of the other And thus we see that both this distinction of the outward receiving of the signes and the inward receiving of the thing signified is grounded upon Scripture and also that it is overthrowne by this doctrine of Transubstantion every one by that doctrine being truely made partaker of the very flesh and blood of Christ and the bread the Lord whereof who so eates shall live for ever Iohn 6.50 c. And therefore this opinion as contrary to Scripture is to be detested Secondly this doctrine is to be rejected because Answ 2 the maintainers thereof are inforced to support and uphold it with Fabulous narrations and grosse untruthes As for example Paschasius Raabertus who was one of the first setters forward of this doctrine of Transsubstantiation in the West spendeth a whole Chapter to prove that the body and blood of Christ is in such a sort present under the visible formes of bread and wine that whosoever receiveth the one must of force also really be made partaker of the other Paschas de corp sang dom Cap. 14. And in the same place for the further confirmation hereof telleth us that Christ in the Sacrament did shew himselfe oftentimes in a visible shape but especially he insisteth upon a narration which he found In gestis Anglorum but deserved well for the goodnesse of it to be put into Gesta Romanorum of one Plegilus a Priest to whom an Angell shewed Christ in the forme of a child upon the Altar whom first the Priest tooke in his armes and kissed but ate him up afterwards when he was returned to his former shape of bread againe Such another story Iohannes Diaconus reporteth in the life of Gregory the first of a Romane Matron who found a peece of the Sacramentall bread turned into the fashion of a finger all bloody which afterwards upon the prayers of St. Gregory was converted to his former shape againe Jt is likewise credibly related and on their side faithfully beleeved and still is to be read in the Legend of Simeon Metaphrastes in the life of Arsenius how that a little child was seene vpon the Altar and an Angell cutting him into small peeces with a knife and receiving his blood into the Chalice as long as the Priest was breaking the bread into little parts Answ 3 Thirdly this corporall presence overturnes an Article of our faith For we beleeve that the body of Christ was made of the pure substance of the Virgin Mary and that but once namely when he was conceived by the holy Ghost and borne But this cannot stand if the body of CHRIST be made of bread and his blood of wine as they must needs be if there be no succession nor annihilation but a reall conversion of substances in the Sacrament unlesse we must beleeve contrarieties that his body was made of the substance of the Virgin and not of the Virgin made once and not once but often Answ 4 Fourthly this bodily presence overturnes the nature of a true bodie whose common nature or essentiall property it is to have length breadth and thicknesse which being taken away a body is no more a body And by reason of these three dimensions a body can occupy but one place at once as Aristotle de Categor quant said The property of a body is to be seated in some place so as a man may say where it is They therefore that hold the body of CHRIST to be in many places at once doe make it no body at all but rather a spirit and that infinite Answ 5 Fifthly Transsubstantiation overturnes the very supper of the Lord. For in every Sacrament there must be a signe a thing signified and a proportion or relation betweene them both Now Transsubstantiation takes away all for when the bread is really turned into Christs body and the wine into his blood then the signe is abolished and there remaines nothing but the outward formes or appearance of bread and wine And the signe being abolished the thing signified fals to the ground they being Relata Answ 6 Sixthly Christ in saying this is my body did demonstrate or shew something in sight for a thing absent and invisible cannot be demonstrated but Christs body which they imagine was hid under the formes was not seene Therefore it could not be shewed And consequently these words doe not signifie any substantiall change neither are to be taken properly and literally but figuratively and tropologically Seventhly as Christ saith here pointing to the Answ 7 bread This is my body so he saith Iohn 6.35 I am the bread of life but in this place he was not changed into bread why then in the other place should the bread be turned into his body for the speech is all one Answ 8 Eightly when Christ spake these words This is my body the bread was transsubstantiated before or after or the while these words were spoken Before they will not say for the elements were not then consecrated Nor after for then Christs words This is my body had not beene true in that instant when they were spoken Neither was the Transsubstantiation wrought in the while of speaking for then should it not have beene done all at once but successively and one
said This is my body And Secondly this Sacrament must be Communicated and is therefore called a Communion 1 Cor. 10.16 Wherefore the end of the Sacrament is neither I. Oblatio an offering up of it unto God as a Propitiatory sacrifice Nor II. Reservatio a reserving or keeping of it in boxes or pixes Nor III. Circumgestatio a carrying of it about in Progresse or procession Nor IV. Adoratio a falling downe before it and worshipping it But V. Communicatio onely a communicating of it by the faithfull What is the use or scope of this Sacrament Quest 26 First Answ to remember Christs death with thankefulnesse Luke 22.19 and 1 Cor. 11.24 25 26. And hence it is called Eucharistia because it is to be celebrated with thankesgiving unto God Secondly to shew our union into one body 1 Answ 2 Cor. 10.17 And hence I. It is necessary that there should be an assembly or congregation ot at least more then one or two at the celebration of this Communion The Sacrament is to shew our union and conjunction with the members of CHRIST and therefore it is required that it should be communicated by more then one II. Because the use of this Sacrament is to shew our union into one body therefore it is necessary that those who come unto it should be reconciled unto all men Matth. 5. Thirdly another end of this Sacrament is to Answ 3 confirme our communion with Christ to our salvation Iohn 6.54 56. For as the unworthy receiving of this Supper is punished with condemnation 1 Cor. 11.29 So the worthy receiving thereof is rewarded with salvation Now this Vnion of oâ—â—s with CHRIST which is confirmed unto us in the Eucharist doth include in it these two things viz. I. On our part a condition of Repentance And II. On Christs part a promise of union that is if we will but come unto the table of the Lord with true and unfained repentance of all our sinnes then CHRIST promiseth to knit and unite us unto himselfe Quest 27 What are the fruits of this our Vnion with CHRIST Answ 1 First remission and pardon of all our sinnes whereof by and by Answ 6. Answ 2 Secondly the imputation of Christs righteousnesse or active obedience Answ 3 Thirdly the nourishment of our soules of which by and by Answ 5. Answ 4 Fourthly another end of this Sacrament is to shew us our duty that we are now none of our owne but being redeemed by the blood of Christ are obliged to serve him both in body soule and spirit 1 Cor. 6.20 And therefore when we come unto the Lords Supper we must come with a promise and purpose of new obedience and true sanctification both in heart and life as followes afterwards Answ 5 Fifthly another use of this Sacrament is to nourish and feed the â—oule Now because this is controverted therefore J lay downe these three things viz I. We confesse that the soule of the worthy receiver is nourished by the body and blood of Christ in the Sacrament and therefore in vaine is that place urged against us My flesh is meate indeed Iohn 6. II. We say that this spirituall food and nourishment is neither conferred upon any Ex Opere operato by the bare worke wrought nor conferred and given to all that receive this Sacrament but is onely imparted to the faithfull and worthy receive by the inward working of the holy Spirit Answ 6 Sixthly and Lastly another scope or use of this Sacrament is the remission and pardon of our sinnes This is denied by the Papists and therefore J will lay downe the state of the question or controversie and then confirme what wee have affirmed I The question is concerning the proper effect and use of the Lords Supper Whereunto the Papists say That it was not properly ordained for remission of sinnes neither that it hath any such use but it serveth onely as a preservative against sinne Trid. Conc. sess 13. Can 5. Bellarm. de sacram lib. 4. Cap. 17. Now we affirme and teach that an especiall and principall use of the Eucharist or Communion is to strengthen and assure our faith of the remission of our sinnes though that be not the onely scope and use of that Sacrament as is shewed by the other use afore mentioned II. That amongst the other ends and uses of this Sacrament it also assureth us of remission of sinnes is thus proved from this place Christ here saith This is the blood of the New Testament that is shed for many for remission of sinnes But the new Testament includeth a promise of remission of sinnes Ierem. 31.34 yea our Saviour setteth it downe in plaine tearmes for why else should our Saviour make expresse mention of forgivenesse of sinnes if this Sacrament amongst other uses did not serve for that use also Against this they object many things to wit First Bellarmine saith that these words of our Object 10 Saviour doe not signifie that his blood is drunke in the Sacrament for the remission of sinnes but that it was sâ—ed for remission of sinnes and so is represented in the Eucharist Bell. de Sacram. lib. 4. Cap. 19. resp ad Arg. 3 First in the Eucharist the death of Christ with Answ 1 the fruit thereof which is the remission of sinnes is not onely represented but exhibited also and applied for otherwise the Jesuite will make it but a bared and naked signe if it should onely represent and signifie and who would thinke that they which stand upon the reall presence would content themselves with representation and signification onely And therefore I thus retort the argument As Christs blood is present so are the fruits of his blood but his blood is not present onely in signification but verily and indeed to the worthy receiver Therefore so is remission of sinnes which is the fruit of his blood Secondly St Paul saith that the unworthy Answ 2 receiver is guiltie of the body and blood of Christ 1 Cor. 11.27.29 Now if unworthy receiving doth verily adde sinne unto them then the worthy receiving which is a shewing forth of Christs death doth verily obtaine remission of sinnes Secondly they object Remission of sinnes is Object 11 not once nominated in the 6. of Iohn where the fruits of this Sacrament are expressed And therefore this is no end of this Sacrament First Remission of sinne is not there named Answ 1 therefore this Sacrament hath no such use followes not nor will be granted untill they first prove that all the ends uses and fruits of the Lord Supper are there laid downe which taske I know they will never undertake Secondly J grant the pardon of sinne is not Answ 2 the principall scope but yet it is one end thereof notwithstanding Thirdly we confesse that the Sacrament is onely Answ 3 Signaculum a seale of the remission and pardon of our sinnes for the Eucharist doth not conferre Remission upon us but confirme remission unto us Fourthly although the Remission of sinne
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