part after another as the words were spoken one after another But this is also contrary to the opinion of the Papists for they would have it done altogether Ninthly we may not credit this Tenet of Transsubstantiation Answ 9 because the holy Scriptures call the element bread still after the consecration 1 Cor. 10.17 and 11.26 27 28. Tenthly the judgement of the ancient Church Answ 10 doth oppose this Novelty of Transsubstantiation If the Reader would see how the Ancients expounded this phrase and how it appeares they held not this doctrine Let him reade Perkins reformed Catholike of the reall presence Pag. 196 197 198 And thus we have seene the reasons why we must not beleeve this fancie of Transsubstanâ—iation Doe any absurdities follow this doctrine Quest 22 This Tenet of Transsubstantiation doth bring along with it foure absurdities Answ namely First if the bread and wine should be turned into the body and blood of JESUS CHRIST there should be no signe in the supper and so there should be no Sacrament which cannot be without a visible signe Secondly if the bread and wine should be turned into the body and blood of Christ then the blood must needs be separated from the body which is absurd and impossible Thirdly if this doctrine of Transsubstantiation were true then it would follow that Christ should have a body infinite and by consequent he should not be true man nor truely ascended into heaven which would overthrow the principall Articles of our faith Fourthly if this opinion be true then it will follow that infidels and hypocrites comming to the Lords supper should truely participate the body and blood of Christ and so it must needs follow that God and the devill should be lodged together Many are the absurdities which follow Transsubstantiation which our adversaries wâ—pe easily off with telling us that they are not incongruities but Miracles For the proofe hereof observe That Iohan. de Combis comp Theolog. lib. 6. Cap. 14. makes nine wonders in this Sacrament viz. First that Christs body is in the Eucharist in as large a quantity as he was upon the crosse and is now in heaven and yet exceeds not the quantity of the bread Secondly that in this sacrament there be accidents without a subject Thirdly that the bread is turned into the body of Christ and yet is not the matter of the body nor resolved to nothing Fourthly that the body increaseth not by consecration of many hosts neither is diminished by often receiving Fifthly that the body of Christ is under many consecrated hosts Sixthly that when the host is divided the body of Christ is not divided but under every part thereof is whole Christ Seventhly that when the Priest holds the host in his hand the body of Christ is not felt by him nor seene but onely the formes of the bread and wine Eighthly that when the formes of bread and wine cease the body and blood of Christ ceaseth also to be there Ninthly that the accidents of bread and wine have the same effects with the bread and wine it selfe which are to nourish and to fill Antoninus part 3. Tit. 13. Cap. 6. § 16 reckons up twelve Miracles and strange ones that are in this Sacrament and he hath them from Iohan. de sancto Geminiano in sâ—rmone quodam I conclude this question thus That on this manner it shall be easie for any man to defend the most absurd opinion that is or can be if he may have liberty to answer the arguments alleadged to the contrary by wonders and miracles Object 6 But they object here that God is Almighty and therefore nothing is unpossible unto him he can doe all these things which are above rehearsed and change bread and wine into the body and blood of CHRIST Answ 1 First true it is that God is Almightie but in this and like matters we must not dispute what God can doe but what he will Answ 2 Secondly because God is Omnipotent therefore there be some things which he cannot or rather will not doe as for him to deny himselfe to lye and to make the parts of a contradiction to be both true at the same time Thirdly if God should make the very body of Answ 3 CHRIST to be in many places at once he should make it to be no body while it remaines a body and to be circumscribed in some one place and not circumscribed because it is in many places at the same time yea he should make the very body of Christ to be visible in heaven and invisible in the Sacrament And thus should he make contradictions to be true which to doe is against his nature and argues rather impotencie then power vide August de symb ad Catech. lib. 1. Cap. 1. Object 7 They object againe CHRIST hath a glorified body and therefore he may be visible in heaven and invisible in many places at once upon earth Answ 1 First this argument is vaine because CHRIST had no such body when he instituted the Supper and said these words This is my bodie Answ 2 Secondly Christs glorification doth not any way diminish the nature of a true body And therefore it is said Acts. 3.21 That the heavens should containe him untill the day of judgement when he shall visibly descend as he was seene to ascend Quest 23 Is the Eucharist of necessity to be received of all men of discretion Answ Yea it is the Sacrament of Christs flesh whereby all men must be saved Reade verse 27. of this Chapter and Iohn 6.53 and 1 Cor. 10.17 As Baptisme is sometimes compared or resembled unto a begetting so the Lords Supper is to food and therefore as food is necessary for the body so is this Sacrament of the Lords body necessary for the soule Wherefore three sorts of people are much to blame namely First those who care not at all for comming to the Lords Supper Secondly those who will never come but at Easter Thirdly those wâ—o omit and forbeare comming either I. Because they are so taken up with worldly imployments that they have no leisure to fit and prepare themselves Or II. Because they are at Law with some or have beene injured by some whom they will not forgive but rather forbeare comming to the Lords Table How oft must we receive this Sacrament Quest 24 With an ordinary continuance Answ as oft as we can conveniently Act. 2.42 and 20.7 and 1 Cor. 11.25 This Sacrament must not be once celebrated as Baptisme is but often First because we are once borne but often fed and nourished SecoÌ„dly because as often as we worthily celebrate this Supper so often we honour our Christ And hence it was that the Ancients did celebrate this Sacrament every Lords day What is inwardly signified by these Elements Quest 25 of bread and wine Our communicating in the body and blood of Christ by faith Answ For First bread signifies the body of CHRIST Iohn 6.35 55. And in this verse he tooke the bread and
internall by mortifying our members c Col. 3.5.6 that is all corrupt and carnall affections which are in our mortall bodies because they warre against the soule d 1 Pet. 2.11 Vers 12 §. 1. VERS 12. And being warned of God in a dreame that they should not returne unto Herod they departed into their owne country another way Sect. 1 It may heere bee doubted what manner of dreame this was Quest which the Wise-men had Answ 1 I answer first Dreames are either 1 naturall which the minde causeth of it selfe but upon some occasion or beginning either externall or internall or 2. they are somnia immissa dreames which the minde of it selfe procureth not but are sent unto it or wrought upon it by some other power and these are of two sorts either first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God and such was the dreame of these Wise-men or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of evill spirits Answ 2 Secondly Divine Dreames are such as God offereth to the minde and these dreames 1 Sometimes are shewed to the faithfull or to those that are in the visible Church and of the invisible as to Jacob Ioseph Daniel Sometimes to those who are neither in the visible Church or of the invisible as to Laban Gen. 31. to Pharaohs baket 40. to Pharaoh himselfe 41. 3 Sometimes these divine dreames are shewed to those that are not in the visible Church but yet of the invisible and such was this dreame it was sent by God unto the Wise men who were not Iewes and therefore not of the then visible Church and yet I hope of the true Church of Christ Answ 3 Thirdly Divine Dreames are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is containing some divination of things hid and secret and afterward to come to passe and these are of two sorts 1 nuda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked visions simply plainly expressing the meaning scope and purpose of the dreame and such was this dreame or else 2. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysticall dreames folded up in types and figures which cannot be understood without some signification such were Pharaohs dreames of the seven fat and leane kine and of the seven full and thinne and lancke eares Gen. 41. Sect. 2 § 2. That they should not returne unto Herod Quest 1 Heere it will be demanded why doth not God save and preserve Christ miraculously or by some other way then by the flight of the wise men Answ 1 First some answer heere unto that wee must not dare to summon God to the barre to render a reason to us of his actions e Muscul s Answ 2 Secondly God will not use miracles when and where there is no neede Observ Teaching us thereby that we must in all our necessities 1. use all lawfull meanes and then 2. begge a blessing at Gods hands upon the meanes Thirdly God doth this because he would not have these Magi made instruments of Herods Answ 3 cruelty Fourthly the Lord doth this because hee will Answ 4 not have Christ twice made known or revealed to those that inwardly contemne and despise him The wise men once bring Herod word of the nativity of Christ and in stead of rejoycing at that joyfull newes hee plots how to shed his most precious blood by an untimely death and therefore God will not permit the Magi the second time to reveale Christ unto him It may heere further be enquired Why doth Quest 2 God forbid the wise men to play the part of honest men that is to keepe their word they had promised Herod that when certainely they had found out the place of Christs abode they would give him notice of it and in this verse God doth prohibite it The Lord doth this to shew Answ that hee hath authority to prohibit the performance of humane promises the will of man is to give way to the will of God and the commandement of God doth nullifie and make voide all humane promises for the full understanding of this resolution and question two things are carefully to bee taken notice of First promises oblige in themselves Secondly God commanding promises are to be violated First promises oblige and binde in themselves and that jure divino by the law of God and that whether they are made With an oath Or Without an oath Promises that are bound with an oath binde a man unto the performance of that which hee hath promised it being a note of an upright man and an heavenly citizen not to change his promise although he have sworne unto his owne temporall hurt f Psal 15.4 when the law of an oath was given in Sina the whole world shooke say the Rabbines g Vide Pet. Mart. fol. 238. because an oath is stabilimentum orbis the stay and proppe of the world and if promises and oathes were not observed how should men trade or buy or sell or live in the world an oath is for the confirmation of the truth and for the end of contention and therefore all falshood of wicked men in their Promises is much to bee reprehended whether committed by Heathens or Christians I. Many Heathens slight promises though bound by oathes the Turkes say children are to be deceived with apples and men with oathes so lightly doe they value and oath Linguà juram said one h Ennius I sware it onely with my tongue This is a most wicked practise thus to slight an oath in any whosoever II. Some Christians are faulty also heere and they are the Papists who make no conscience of breaking an oath made unto any whether Christians or Heathens that are not sworne servants and vassailes to the Pope as they are It is an ordinary phrase at the Court of Rome Mercatorum est non Magistratuum stare juramente it is the part of a Merchant not of the Pope or any placed in authority by him to keepe his oathi. So Iohn Husse and Hierome of Prage were promised by an oath from the councell of Constance safe conducte and yet contrary to promise and oath were killed k Sleydan Promises though made without an oath yet binde omnia quasi jurata l Hier. ad Caelant all promises are halfe oathes or promises in a manner doe partake of the nature of an oath Now the reason why promises binde although not bound with an oath is this because fidelity is a part of truth and a promise is a greater part then an affirmation and therefore promises are are not to bee violated either 1 Lucri causà for gaine as one saith m Plautus Linguà rei servandae c. I made a promise with my mouth that I might save my purse but Eadem linguâ jam nego with the same tongue that I made the promise with the same I refuse to keepe it because it is not for my profit to performe it as if a man should promise a thiefe to send him to such a place twice so much money
adultery for the saving of a three-fold life namely 1. Of themselves because being assaulted they were necessitated either to satisfie the lust of some uncleane adulterer or to be slaine by him Many have rather slaine themselves then they would suffer themselves to be thus distained as did Pelagia Sephronia two Virgins with their mother whom Ambrose commends for it ſ Senens 426. And Hierome s Ionam thinkes that they should doe thus but Augustine de Civit Dei l. 1. doth piously confute it Senens ibid. True it is they must not to avoid one sin runne into another by killing themselves but yet they must rather suffer themselves to bee murdered than willingly prostitute themselves for the safety of their lives for the life of the body is ill saved with the destruction of the soule II. Sometimes women pretend a necessity of adultery for the saving of the life of some lascivious person because he sware to kill himselfe except they yeelded unto his lust this they must not doe because if they prostitute themselves that is their sinne but if the other murder himselfe being enraged for their constant and unmoveable chastity that is none of their sinne And therefore they must not redeeme the life of an adulterers body with the death of their owne soule III. Some pretend a necessity for the preserving of their husbands life because hee was threatned to be murdered except shee yeelded unto adultery Augustine upon this verse here staggers in his judgement not knowing how to resolve this question and seemes to incline unto this That if a man and his wife were laid in wait for and were betrayed and the man threatned to be murdered except his wife suffer her selfe to be defiled shee may lawfully doe it if her husband will permit and consent thereunto or command her to doe it because the man hath power over his wife but the man hath not the whole and sole power and therefore neither husband nor wife hath power lawfully to doe that which God forbids And a curse hangs over the heads of all those who doe evill that good may come of it § 2. Whosoever shall out away his wife Sect. 2 Whether was this Law enacted and ordained Quest 1 by Moses or not for a man upon any dislike to put away his wife and to give her a bill of divorcement First some absolutely deny that ever Moses Answ 1 established any such thing as a Law unto the Jewes but we reade that it was injoyned If a man hate his wife because hee hath found some uncleannesse in her then let him write her a bill of divorcement and send her away Deut. 24.1 And this our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept Mark 10.5 Answ 2 Secondly some urge this as a positive Law commanded unto all as not lawfull for a man to retaine a wife whom hee hath found to commit adultery But the Pharisees themselves say Moses permisit Moses suffered or permitted to write a bill of divorcement t Mar. 10.4 not Moses commanded c. Answ 3 Answ 3 Thirdly it is the safest walking in a middle path and therefore I distinguish betweene Divortium and Libellum 1. There is divortium a separation or a putting away of the wife this is no where commanded by Moses at all 2. There is libellus a bill of divorcement and this is commanded Thus the Pharisees say Moses imperavit libellum Moses commanded to give a writing of divorcement u Mat. 19.7 And Christ saith Permisit non imperavit divortium Moses suffered not commanded you to put away your wives 3. And this Commandement was but politicall and civill not morall and therefore did not binde all Quest 2 Wherein did the Jewes offend concerning this putting away of wives Answ They erred herein that which Moses suffered for the hardnesse of their hearts they take for a morall precept Observ That which Moses permitted they thinke ought to be done as a thing good in the court of conscience Teaching us that many things are tolerated by humane and civill Lawes which are neither religious nor warrantable before God Men respect the greater evill and therefore tolerate the lesse for the avoiding of the greater according to that vulgar saying Ex duobus malis minus malum est eligendum of two evils we must chuse the least Quest 3 Is this lawfull is it not forbidden to doe evill that good may come of it Rom. 3.8 Answ 1 First that is a certaine rule wee must not doe that which is evill that some good may spring from thence we must not lye to save our brothers life Answ 2 Secondly we may distinguish between a command and a connivence no evill is to be commanded to be done by man or by humane and civill Lawes but a lesse evill may be winked at Although Magistrates in generall be commanded to punish sinners and transgressors yet it is lawfull for them sometimes to connive at some things and to spare the punishing of some degrees of sinne Quest. 4 Whether is usury lawfull or not for wee see the Lawes permit it and punish it not except it be above eight in the hundred Answ I will here only conferre usury with the Jewes putting away of their wives First this was suffered and tolerated for the hardnesse of their hearts Matth. 19.8 lest otherwise in their hatred unto their wives they should kill them So I. Because men are so hard-hearted that they will rather see their brother suffer yea perish then lend him gratis to supply his want And II. because a Land could not subsist nor trading flourish without borrowing and lending sometimes therefore the Lawes of Nations do permit Usury Secondly from the beginning it was not lawfull for a man to put away his wife w Mat. 19 8. And this is the case of Usury also as appeares thus 1. it was directly forbidden Thou shalt not lay usury upon thy brother neither shalt thou b◠to him as an usurer Read Exod. 22.25 Deut. 23.19 Nehem. 5.7 8. 2. He is promised a place in the Lords Tabernacle who putteth not out his money to usury x Psal 15.1.5 as if the Kingly Prophet would say usurers shall never come unto Gods holy Hill 3. He is pronounced a just man who taketh not usury Ezech. 18.8 9. and an unjust who giveth forth his mony upon usury vers 13. 4. The Lord severely threatens to punish usurers Ezech. 22.12 c. All these shewe that usury was not from the beginning neither was ever lawfull by Gods Law among brethren as all Christians now are wherefore it is a great shame that the Jewes should refuse to take usury one of another and yet Christians hereby eate out the bowels one of another Thirdly Christ crosseth their ancient opinion concerning the putting away of their wives telling them it is not lawfull to doe it except it be for fornication So also in this our Saviour saith Lend looking for nothing againe y
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
prevalent And therefore they are more like fiends then Fathers that shew unto their children examples of drunkennesse uncleannesse swearing prophanenesse lying covetousnesse and the like Answ 5 Fifthly Parents should nourish cherish and encourage those who are good but bridle the rebellious and stubborn children with the rod of correction and gentle chastisement Now al these may be understood both of Parents and Masters and Magistrates because they all belong unto them all Sect. 2 § 2. And he tooke her by the hand Observ The means wherby our Saviour raiseth this Damosell are his word and hand Marke 5.41 Luke 8.54 to teach us therby the manner of the conversion of a sinner or that the strength of our conversion doth consist in the voice hand of Christ wherby only those who are spiritually dead are restored to life How doth it appear that wee are converted Quest 1 and quickned only by his word and hand It appears thus First because his word is strong Answ and powerfull as thus appears I. It created the world and all that therein is Gen. 1. and Iohn 1.1.2 II. The word shall raise us up at the last Iohn 5.25 III. The word overcomes Sathan Mat. 4. and makes the Souldiers fall to the ground IV. The word converts us Iohn 5.25 Rom. 1.16 Iames 1.18 Secondly because the hand of God signifies his power and providence What method doth Christ use in the conversion Quest 2 of a sinner First wee are dead by nature Ephes 2.1 and Answ 1 can do nothing that is good Rom. 7.14.18 and 2 Cor. 3.5 Secondly Christ speaks unto us in his word Answ 2 that is by his word speaks unto our hearts or with his words gives his Spirit whereby our hearts burne within us Luke 24. and our consciences are awakened Act 2.37 Thirdly then he takes us by the hand and Answ 3 drawes us unto him by the coards of love Cantic 1.3 bending and enclining our wils to consent unto his Fourthly then we rise from sin to grace and Answ 4 with this Damosell from death to life § 3. And the Maid arose Sect. 3 It is controverted between us and the Church of Rome whether the prayers of the living or any other works of theirs doe profit the dead And they hold that the soules who are tormented in Purgatory doe find great ease by the prayers of the living and therfore wee ought to pray for them Bellarm. lib. 2. de Purg. Cap. 15.18 Now they undertake to prove this because wee deny it from this verse thus Christ while he lived profited the dead Object for he raised to life the Rulers daughter in this verse and the Widowes sonne Luke 7. and Lazarus which were dead Therefore even so the members of Christ ought one to helpe another the living the dead Bellarm. ibid. First they must prove these to have been in Answ 1 Purgatory or they prove nothing to the purpose Secondly if they were able which indeed is Answ 2 impossible for them to prove this yet it were but a fresh mans Argument Christ raised Lazarus and some others from death unto life Therfore we ought to pray for the dead Or thus Christ by his divine power did recall the soule againe unto the body either from heaven or Purgatory Therefore the prayers of the living will helpe the soules of the dead which are in Purgatory torments and afford them some case These are strong Arguments and follow faire and farre off Answ 3 Thirdly Christs miraculous actions were not done for our imitation And therfore it followeth not that upon the miraculous works of Christ wee should build the ordinary duties of Christians yea Saint Augustine telleth us that Christ is not to bee imitated in such workes as these Non hoc tibi dicit non eris Discipulus meus nisi ambulaveris supra mare aut nisi suscitaveris quatriduanum mortuum c. He saith not unto thee thou shalt not be my Disciple unlesse thou canst walke upon the sea and raise one unto life who hath been dead foure dayes But learne of me for I am humble and meek Answ 4 Fourthly if prayer for the dead be unto us as the raising of the dead was unto Christ then as all the dead who are in Purgatory should bee prayed for so Christ should have raised againe all that went then to Purgatory or else by the Iesuits conclusion he failed in charity as we doe now if we pray not for the dead as he bears us in hand Answ 5 Fifthly though the Saints departed and the faithfull living are members of the same body and so are bound in love one to the other yet it followeth not that one should pray for the other They with us and we with them do wish and long to see the redemption of the sons of God accomplished But charity bindeth us not to pray one for another because we know not one the particular needs of another Answ 6 Sixthly to pray for any deceased is against the rule of charity for love beleeveth all things and hopeth all things 1 Cor. 13.7 And wee ought to hope the best of the dead to wit that they are at rest but in praying for them wee presuppose they are in misery and so need our prayers And therfore in so doing we hope not the best of them as charitie willeth Vers 26 VERS 26. And the fame hereof went abroad into all that land Quest Why did Christ prohibite this miracle to be divulged as is plain he did Marke 5.43 Luke 8.56 Answ 1 First he did it lest he should seeme desirous of vaine glory Muscul s Or Answ 2 Secondly he did it lest it should either provoke the Pharisees or excite the people to conferre some vaine worldly honours upon him as elsewhere they did when they would have made him a King Musc s Answ 3 Thirdly this prohibition was but temporary Gualt Calvin s that is they were for a time enjoyned to conceale it and afterwards to publish it Or Answ 4 Fourthly this prohibition was given only to the Parents lest they should be proud of their daughter who was raised unto life Gualt s Or Fifthly our Saviour did rather forbid them to Answ 5 divulge the manner of her raising then the thing it selfe Calvin s Or Sixthly some thought tesie Calv. that our Saviour Answ 6 forbad them that thereby they might be the more carefull in the publishing of it because Nitimur in vetitum But this I would have none to beleeve Seventhly Christ prohibits the publication Answ 7 hereof that the power of God might the more appear in the spreading it abroad VERS 27. And when Iesus departed thence Vers 27 two blind men followed him crying and saying Thou sonne of David have mercy upon us § 1. And when Iesus departed thence Sect. 1 Whether is this the same History which is mentioned by this same Evangelist Chap. 20.30 Quest The time when this was done Answ doth shew that they are two severall Histories Now
pueros Antipa Iohanem Agrippa Iacobum clauditque in carcere Petrum Vers 2 VERS 2. And said unto his Servants This is Iohn the Baptist hee is risen from the dead and therefore mighty workes doe shew forth themselves in him Sect. 1 § 1. This is Iohn the Baptist Quest 1 What is the sense and meaning of these words Answ This is Iohn Baptist that is this Christ which teacheth so powerfully and worketh such great Miracles seems to me to be no other then Iohn the Baptist Now this may be two manner of waies understood namely First thus this is Iohn Baptist that is in both of them there is the like pietie the like Doctrine the like freedome liberty in reproving of vices and their manner of life is not much unlike and therefore in Christ Iohn may bee lively seene But Secondly it seemes rather that Herod by these words was of Pythagoras his opinion who held the transmigration of the soule or that the soules of the dead did passe into new bodies This Doctrine is ascribed to Pythagoras but Volaterranus shewes that it had other authors before him from whom Plato learned it as hee chanced to Travell along with them Now it is evident Plato held this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many places of his workes For Ad finem lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee tels us That through the hatred of a woman the soule of Orpheus went into a Swan and the soule of Thamyrus went into a Nightingall and the soul of Ajax into a Lyon and the soule of Agamemnon into an Eagle with divers other examples So againe In fine Timai Dialogi he tels us that the soules of unjust men passe into women and the soule of those who contemne Philosophy into Cattell and the souls of men who are wholly given to the world and worldly things into Fishes Many examples more hee hath in Phaedro which I omit Quest 2 Whether is this opinion to be embraced received or not And if not then why not Answ 1 First it is to be exploded because to the production of any creature whether man or beast there is necessarily required a Conjunction or copulation of the Male and Female of the same kind or Species that that is of which is produced according to the old principle Omne simile gignit suum simile Every creature begets his like And therfore how can the soule of a man goe out of a man into the body of a Beast Answ 2 Secondly this Doctrine is to be rejected because they themselves cannot tell what or whose soule passeth into the body of a Monster seeing by reason of the uncouth deformitie thereof no certaine Species can be defined No living creature say they can live without a soule nor no soule can animate any Body but the soule of an Individuum which hath a Species And therfore seeing there are many monstrous births unlike to al the several Species of living creatures in the world this must needs be an errour and as grosly false forsaken and avoided Answ 3 Thirdly this opinion is not to bee received for the absurdity of it For if a soule passe from one body to another then I demand whether it enter into a body already perfect and absolute or into some little Particle from which the body begins to be formed and fashioned The first the Pythagoreans dare not avouch because they know that I. A body cannot come unto maturity and perfection without a soule neither II. That two soules can live in one body Nor III. Can they tell how that soule which first is in the body doth depart out of it when the body is perfect that so a strange soule may come in because when the soule departs from any body the body dies Now if they say the second that the soule passeth into the body when the body is but small and newly begun to be fashioned then I would know how the soule which was even now most ample in an ample and large body can be contracted in so small a roome Fourthly it were a most absurd thing to embrace Answ 4 such an absurd opinion as this is or to say that of onebody are begot many bodies of divers Species and that one and the same soule can passe into many bodies of divers species Fifthly if the soule of a wise man and great Answ 5 learned Scholler passe into another man it neither reveales to him into whom it is entred nor remembers any thing it self of those things which it knew so well before which is most straâ—ge that the soule should be so forgetfull and therefore as a Tenet false and absurd is utterly to be rejected Now against this it will be objected Object that Christ himself Matth. 11 14. saith of Iohn Baptist This is Elias the same soule which of old was in Elias is now in Iohn Baptist First Iohn being asked whether he were Elias Answ or not answers no hâ— is not And therefore from the Scripture this expâ—siâ—ion is fâ—lse Secondly the meaning of our Saviours worâ—s Answ may be gathered from the An els speech 〈◊〉 â—â—chary Hee shall saith he convert many of the Châ—â—â—â—â—â— of Israel to the Lord their God and he shall goe before 〈◊〉 Messiah in the Spirit and power of Elias that he mâ—â— turne the hearts of the Fathers to the Children Luke 1.16.17 Now it is one thing to have the soul of Elias and another to come into the Spirit and power of Elias Yea it is worth observing that the Angâ—ll doth not onely say that he shall come in the Spirit of Elias lest some by Spirit had understood the soul but also in the Spirit and power Pamphylus martyr ex Orig. lib. 7. in Evang. Matth. Thirdly our Saviour in the place objected Answ 3 saith that Iohn was the Elias which was to come And therefore there was one Elias who of old preached in Achabs time another which was to come in the time of Christ and which was foretold by the Prophet Malachi Fourthly how can the soule of Elias be imagined Answ 4 to passe into the body of Iohn Baptist when the Scripture witnesseth that he laid not aside his soule at all neither died but was translated both with his body and soule into heaven that so to succeeding ages he might be in example or proof of the immortality of the soule and of a better yea an Eternall life VERS 3.4 Vers 3.4 For Herod had laid hold on Iohn and bound him and put him in prison for Herodias sake his brother Philips wife For Iohn said unto him It is not lawfull for thee to have her Many great causes the Baptist had to reprove Herod because many sins did concur in this one fact of his in taking his Brothers wife namely First Adultery in lying with another mans wife Secondly Injustice in rejecting and casting off an innocent wife for he was married when he fell in love with his brother Philips wife and then cast his
they doe Here it may be demanded Quest 2 Is it not good to make a faire profession outwardly and to doe those things which may bee seene by men Answ 1 First it is if it be done for these ends namely I. That God may be glorified thereby And II. That our brethren may be edified and converted thereby And III. That our owne faith may bee confirmed thereby Answ 2 Secondly it is not only lawfull but it is also requisite and necessary that wee should shine before men by good workes and that I. Because sinne and Sathan have many servants And II. Because they are bold impudent and brazen-faced in shewing themselves to be the servants of sinne and Sathan and therefore it is a horrible shame for us to bee ashamed by our workes to shew our selves the servants of the Lord. Yea III. Because it is a great fault not to shine before men and to hold forth the Lampe of a pure life yea to shew forth a life replenished with all manner of good workes For First if a man dare not professe Christ or shew forth Religion in his life it is a signe that he wants faith And Secondly if a man bee carelesse in shewing forth the light of Religion in his life and conversation it is a signe that hee wants both zeale and love And therefore it is necessary that wee should shine in good workes before men But Answ 3 Thirdly it is a shame for a man to make the praise and applause of the world his aime and end in the performance of his good workes First in so doing a man deprives himselfe of good workes Quest 3 How may wee know whether we be Pharisees and Hypocrites in the performance of good workes or no First they are proud boasters of themselves Answ 1 and despisers of others Secondly they regard the outward man but Answ 2 the hidden man of the heart they neglect Thirdly they seeke themselves and their own Answ 3 gaine in all things Mat. 23.14 And therfore let us examine our selves in these Secondly this practise of the Pharisees in relying wholly upon the outward worke may bee applied to those who place their confidence in the worke wrought as the Papists doe thinking that they have discharged their dutie towards God and merited a reward from God if they have but performed those workes materially which God requires Indeed good workes are to be done and that both for Gods service and our â—xercise but yet formally as well as materially and with a right mind as well as with the body IV. Finem legis nesciendo the Pharisees sinned against the Morall Law by their ignorance of the end thereof which is three-fold to wit First to condemne and convince us of sinne accusing both our evill actions and internal corruption Secondly to leade us unto Christ or rather to shew that it is not able to save us and therefore if wee would be saved wee must goe unto Christ Thirdly to bee unto us a rule of obedience for the framing of our lives And therefore the libertines of our daies who would overthrow the Law are justly reproved And thus we have seen how the Pharisees sinned against the Law both Ceremoniall and Morall Secondly the Pharisees sinned against the Gospell and that in a double regard viz. I. Because they taught Liberum Arbitrium that there was in man a freedome of will unto good as well as unto evil as both August de haeres and Epiphanius write of them II. Because they denied righteousnesse by faith Rom. 10.3 which Paul only cleaves unto Philip. 3.9 From whence wee may learne what true righteousnesse is to wit First to labour and endeavour with all our might and strength and power to doe whatsoever the Lord in the law requires of us And then Secondly to put no confidence in any thing we doe or can doe but place our trust as wholly in Christ as though we had done nothing at all VERS 14. And they said Verse 14 some say that thou art Iohn the Baptist some Elias and others Ieremias or one of the Prophets The Pharisees held divers and sundry erroneous opinions amongst which some errours they had concerning the resurrection of the dead which although they acknowledged and maintained against the Sadduces yet concerning it they thus taught r Ioseph de bellâ— lib. 2. cap. 12. That the soules of evill men deceased presently departed into everlasting punishment but the soules of good men they said passed by a kind of Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into other good mens bodies And hence it is thought Å¿ Serar Trihaeres lib. 2. cap. 3. Drus in Praeter that the different opinions concerning our Saviour did arise Some here saying that hee was Iohn Baptist others Elias others Ieremias as if Christ his body had beene animated by the soule of Iohn Elias or Ieremias Verse 16 VERS 16. And Simon Peter answered and said thou art Christ the sonne of the living God It is questioned and controverted between us and the Church of Rome what the object of justifying faith is and they say that it is not a particular assurance or application of the promises of God unto our selves in and through Christ as wee hold but onely in generall to beleeve that whatsoever is contained in the word of God is true Bellarm. lib. 1. de Iustifie Cap. 4. Now because wee deny this they undertake to prove it from this verse arguing thus Object That faith which Peter confessed when hee said to our Saviour Thou art Christ the Sonne of the living God was the same faith that justifieth But this faith was a confession only of the divinity of Christ and no speciall application of his merits Therefore faith is no such thing Bellarm. lib. 1. de Iustifie Cap. 8. Answ 1 First by our adversaries owne confession This was not the whole justifying faith which Peter here confesseth For they affirme that faith is an universall beliefe of the Articles of Christs death and Resurrection c. But at this time though Peter confessed thus of the Son of God yet he neither I. Beleeved that Christ should die for therefore was he called Sathan ver 23. of this Chapter because he went about to perswade Christ not to die Nor II. Did Peter beleeve at this time Christs Resurrection for the Apostles in generall for ought wee reade to the contrary doubted of it even when Christ was risen againe And therefore how could this be the justifying faith in respect of Peter that confessed it Answ 2 Secondly this faith which Peter confessed though it were not the whole justifying faith yet it was a principall part thereof for in faith there are two things namely I. The matter and substance thereof which is the beliefe of the Articles of faith And II. The forme which is the particular use and application thereof to every man severally To confesse therefore that Christ is the Sonne of God which doth comprehend both the natures
scandalous and offensive for any to plead privilege in denying Tribute to Princes and thus answers D. Willet Symps pag. 166. But Dr Amesius Bell. enerv tom 2. p 147. affirms and that with reason that Christ himself as he was subject to the Law was bound to pay this Tribute and Custome-mony and therfore as Cajetan wel observes if he had not done it he had given an active not a passive offence Ne scandalizemus dicit non ne scandalizentur v. 27. He doth not say We will pay lest they should be offended but lest we should offend as though in regard of his subjection to the Law whereunto he was made subject for us he had offended if he had not paid although true it is that as he was considered as the Son of God he was not bound unto any such payments being superiour unto all Kings and the greatest earthly Monarchs but onely his substitutes or deputies Now howsoever we consider Christ whether simply as God and so subordinate unto none or as man and so made subject to the Law yet this act or these words of his will exempt none from paying of Tribute to Princes for that which Christ did as God is no president for mortall men to imitate neither are the Papists so impudent as to avouch it and as man we see he paid Tribute and was so to do and therefore untill the Popish Clergy be Gods and not men they cannot be exempted from these Customes and Tributes by our Saviours words Fourthly learned Cameron answers here that the Answ 4 producing of this place for the confirming of this Popish Tenet is nihil ad rhombum nothing at all to the purpose because the Tribute which is here required of Christ and payed by him was not that which belonged unto the Magistrate but which by the prescript of the Ceremoniall Law was to be paid for the use of the Sanctuary And therefore this is no ground for non-payment of Tribute to Princes His grounds and Arguments are solide and convincing but I set them not down because they are something large See Cameron Myrothee Evang. in Mat. 17 24 pag. 54 55 56. Fifthly Sed dato non concesso but suppose we Answ 5 should grant this which we must not that the holy Ghost in this place speaks of that Tribute which was paid to the Magistrate and that Christ exempted both himself and his Disciples from it so long as he was with them in the earth yet it follows not hence that this immunity and privilege belongs unto the Apostles successours For I. Although Christ were free from the payment of these Taxations and Toll and Tributes to the Magistrate yet it follows not hence that this privilege belongs unto the Ministers of the Church by right II. Although the Apostles of Christ were free from the payment of Tribute to Princes so long as their Master lived with them yet it doth not follow hence that this privilege belongs to the Apostles successors If the Reader would see both these demonstrated and the Argument prosecuted let him reade the forenamed Author Cameron pag. 57 58. Answ 6 Sixthly for fear we should want weapons Bellarmine hath put a sword into our hands for the conquest of himself and by the same reason that he confutes Marsilius is himself confuted By Marsilius Argument all the faithfull saith Bellarmine are exempted from paying of Tribute to the Magistrate And why Because they are all Gods sons By Bellarmines Argument say I all the faithfull are exempted from paying of Tribute to Christian Princes or others And why Because they are all Gods servants and of his family as well as the Clergy are We of the Ministery are called Clerks or Clergy-men that is Gods portion or inheritance now are not faithfull people so also God we know is no respecter of persons Acts 10.34 and therefore he respects a faithfull sheep as much a faithfull shepherd Caeteris paribus But Bellarmine saith that Ministers properly belong unto the family of Christ Are faithfull people then retainers or hangers on are they not as properly of Gods family as Ministers are yea doth not the Apostle totidem verbis call them and say of them that they are of the houshold of Faith Gal. 6.10 and of the houshold of God Ephes 2.19 and fellow Citizens with the Saints Sect. 5 § 5. Liberi children are free Quest What freedom doth our Saviour here speak of Answ There is a double liberty namely First spirituall and thus all Christians are made free because by Christ they are freed from the yoke of sin and bondage of satan according to that of our Saviour If the Son have made you free then are you free indeed Secondly corporall and thus the faithfull are not freed from tribute but bound to pay it according to that of our Saviour Give to Caesar those things which are Caesars and of the Apostle Give tribute to whom tribute is due and custome to whom custome longs And this is the answer of that ingenious Papist Carthusian upon this place who saith indefinitly Fideles tenentur ad tributa the faithfull are obliged to pay tribute unto Magistrates neither excluding Clergy nor Laity Carthus s pag. 147. a. initio § 6. Thou shalt finde a peece of mony Sect. 6 The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stater which we English a piece of mony at large but it contained precisely two Didrachma For the tribute mony to be paid for each person was Didrachmum as is evident from verse 24. And they that received Didrachma came unto Peter c. And this Stater was paid for two namely for Christ and Peter verse 27. and the value of it was about 2 s. 6 d. half a crown For we must observe that every person was taxed at two Drachma's or Roman pence which two pence made the Didrachma that is the double Groat or half Sicle which every one was set at and two of those double Groats made but one Stater which is usually translated a piece of twenty pence but it was a full Sicle which was half an ounce and consequently a third part more namely as was said thirty pence which Peter here payed for his Master and himself § 7. That take and give for me and thee Sect. 7 We against the Church of Rome affirm Argum. that the Clergy are liable to pay Tribute Subsidies and Taxes unto their Princes and we prove it from this place where our Saviour as wee see pays poll-mony and Rom. 13. where every soul is commanded to be subject to the higher powers and there verse 5. paying of Tribute is made a part of subjection the Argument therefore thus followeth Clergy-men are subject to Princes therfore they ought to pay tribute CHAPTER XVIII Verse 1 VERS 1. At the same time came the Disciples unto Iesus saying Who is the greatest in the kingdom of Heaven Quest WHy is the kingdom of God and of Christ here called the kingdom of Heaven Answ 1 First
servant who brings no gaine unto his Master Luke 19 2◠and 22.32 Answ 3 Thirdly because except we bring forth the fruit of holinesse we cannot obtaine remission of our sinnes there is no faith without Repentance no remission without faith and therefore they are frequently conjoyned together in Scripture Acts. 5.31 Repentance and Remission are joyned together Acts. 20.21 Repentance and faith are joyned together Fourthly because if we bring not forth fruit we Answ 4 shall be destroyed as Esay 5.5.6.7 Hebr. 6.8 Iohn 5.14 Fifthly because if we doe not answer the Lords expectation we shall not receive an eternall reward Answ 5 from him Read Acts 11.18 and 26.18 c. Hebr. 12.14 and 2. Peter 3.11 Luke 13.7 and 2. Corinth 12.21 And therefore those unto whom God hath given more blessings and afforded more mercies must know that more holinesse obedience and pious fruits are expected from them then from others Read Esa 5.1.2 c. and Ezechiel 16.1 15. c. To whom may this not unfitly be applied Quest 2 First it may be applied unto those to whom God hath given his word and doth Answ 1 Teach all that are under the Gospell to bring forth better fruits then they who enjoy not the word Certainly many things were pardoned to the Fathers of the old Testament which shall not be remitted to us because they wanted that light which we have For although there was amongst them great ignorance yet because First they depended upon the Messiah and Saviour of the World And Secondly desired to serve God truly and sincerely And Thirdly obeyed the Lord in the greatest things to wit in the observance of the Morall Law although in divers other things they erred And Fourthly retained and hold fast the Foundation Therefore they had great hope that God would be mercifull unto them But we sit in the Sunne-shine and cleare light and either doe know or may know the will of God and therefore if we abound not in good workes we are left without excuse yea a double woe belongs unto us Iohn 5.45 Secondly this may be applied to those who have Answ 2 the helpe of the Church that is I. Those who live under the care and tuition of others More good fruit is expected from those Pupils Children and Servants who live under carefull and religious Tutors Masters and Fathers then is from those who live under them which are licentious and vitious II. Those who live a mongst the good For more holy fruits are expected from those who live in good places and enjoy good examples admonitions and instructions then from those who live in wicked places where they heare nor see nothing but wickednesse Thirdly this may be applied to those who enjoy Answ 4 temporall blessings in greater abundance That is the more riches the more health the more comforts and the greater honour we have the greater should our care be to exceed and excell all those in obedience and sanctification to whom God hath not beene so bountifull and liberall And thus this might bee applied to all those who exceed some others in any gifts either of body soule or fortune VERS 41 42 43. They say unto him Vers 41 42 43 He will miserably destroy those wicked men and will let out his vineyard unto other husbandmen which shall render him the fruits in their seasons JESVS saith unto them Did ye never read in the Scriptures The stone which the builders rejected the same is become the head of the corner This is the Lords doing and it is marvellous in our eyes Therefore say I unto you The Kingdome of God shall be taken from you and given to a nation bringing forth the fruits thereof Sect 1 § 1. He will miserably destroy those wicked men Observ The servants are here abused once and againe and the Sonne slaine before the Lord awaketh unto vengeance whereby our Saviour would teach us That God suffers long before he smites and permits wicked men a great while before he punishes Read these places following where we shall find both proofes and examples hereof Esa 30.18 and 65.2 Psalm 95. and 2. Chron. 36.15 Nehem. 9.30 Genes 6.3 and 1. Peter 3.20 Act. 13.8 Quest 1 Why doth GOD permit wicked men so long Answ 1 First because of his owne nature he is long suffering and slew to anger Exod. 34.6 and Psalm 86.13 and 103.8 Ioel. 2.13 Numb 14.18 Answ 2 Secondly because CHRIST doth not mediate and intercede and stand in the gappe and desires God to spare them a little longer Psalm 106.23.30 Luke 13.8 Answ 3 Thirdly God spares wicked men long that either I. They may be converted and turne unto him 2 Chron. 30.9 Ezech. 33.11 and 1 Tim. 2.4 and 2 Pet. 3.9 Or II. That he may be excused by sparing so long Psal 51.4 Rom. 3.4 Or III. That the punishment of the wicked may be the greater for the higher the blow is fetched the heavier it fals Psal 7.12 c. Eccles 8.13 Ierem. 4 4. Sect 2 § 2. He will let out his vineyard Observ Our Saviour by this parable would teach us That a Church may prove so obstinate and disobedient against God that he may reject it and choose another Acts. 13.46 Rom. 11.20 For First God is obliged to no man any further then they keepe his Commandements and therefore if any particular Church depart from him and his obedience he will also depart from her Secondly when God admonishes any and they despise it he takes it so much the worse And therefore there is no one Church so deare unto God but if it despise his admonitions it shall be rejected Thirdly when men enter into a Covenant with God and promise to serve him and keepe not their words he takes it worst of all for he had rather have an open disobedient person then a dissembler Ierem. 3.10 And therefore when a Church shall fall from her first love and faith and not pay her vowes to her God she may expect that the vineyard shall be taken from her and let out to other husbandmen § 3. Vnto other husbandmen Sect. 3 Wee may observe hence that Conscience is either Good whereof I now speake not O◠Bad which either Accuseth truly of which J now speake not Or Excuseth falsely and that two manner of wayes namely First Conscience excuseth an unregenerate man falsely when he heareth the curses of the Law and blesseth himselfe in the meane time as Deuter. 29.19 Iohn 16.2 And Secondly it excuseth him falsely when he assenteth to the principles in generall but when he commeth to the particular application he concludeth not truely as for example When the husbandmen killed the Lord of the vineyard CHRIST asked of the Jewes what should become of these husband men they answered He will destroy these wicked men and let out the vineyard to others but Luke 20.16 When they consider this that the matter touched them something nearely then they said God forbid The thing which they assented unto in
reward given to men according to their meede and therefore it is necessary that there should be a Resurrection Iustin Martyr Sect. 2 § 2. Yee erre not knowing the Scriptures It is questioned betweene us and the Church of Rome whether the Scriptures be necessary or not and we affirme That they are necessary for the people of God the reading preaching and understanding thereof being the onely ordinary meanes to beget faith in us Argum. And this wee confirme from this place by this Argument That whereby we are kept from errour and doubtfulnesse in matters of faith is necessary but this is performed by the Scripture Therefore it is necessary Here two things are to bee shewed namely First that the Scripture keepeth us from errour this is cleare from these words yee erre not knowing the Scripture where our Saviour shewes that the ignorance of Scripture was the cause of their errour And Secondly if our knowledge were onely builded upon Tradition without Scripture we should then be doubtfull and uncertaine of the truth Thus St. Luke saith in his Preface to Theophilus I have written saith he that thou mightest be certaine of those things whereof thou hast beene instructed Whence wee conclude that although we might know the truth without Scripture as Theophilus did yet we cannot know it certainly without it § 3. But shall be as the Angels Sect. 3 The Papists teach us to pray unto the Saints and that we may be the easilier induced to learne this lesson they assure us That the Saints heare our prayers and because they feare we will not credit this without proofe therefore our learned Countreymen who can draw Quidlibet ex quolibet produce this place for the proofe thereof arguing thus As CHRIST proveth here that in heaven the Saints neither marry nor are married Object because there they shall be as Angels So by the very same reason is proved that Saints may heare our prayers and helpe us be they neare or farre off because the Angels doe so and in every moment are present where they list and neede not to be neere us when they heare or helpe us Rhemist sup § 4. First our Saviour CHRIST speaketh not of the Answ 1 soules departed at this time but after the Resurrection and therefore the Argument is absurd Secondly CHRIST doth not in all points compare Answ 2 the Saints after the Resurrection to Angels for then they should be invisible and without bodies as the Angels are but in that they have no need or use of marriage Thirdly it is false that the Angels may be present Answ 3 in every moment where they list for they cannot be in more places at once then one neither are they where they list but where God appointeth them Fulke Whether are or ought the Saints and faithfull in this life to be like unto the Angels Quest and wherein They should labour to be like the Angels Answ in these things namely First in rejoycing at the conversion of sinners Luke 15. And Secondly in reverencing the divine Majestie like the Angels who cover their faces before him Esa 6.2 And Thirdly in standing ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. And Fourthly in executing the will of God for the manner as the Angels doe that is with cheerefulnesse with sincerity and without wearinesse VERS 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Verse 32 Quest 1 How or in what regards is the Lord called Deus viventium the God of the living Answ 1 First Ratione causalitatis providentiae because he both created all perfect living creatures and also provides for all Now providence hath place onely in those things which have an existence or being in rerum naturá but when God pronounced these words unto Moses Exod. 3.6 the Patriarches were corporally dead and their bodies dissolved and therefore it was necessary that their soules should remaine and be alive Answ 2 Secondly the creature is referred unto God in a reall relation which is not founded but onely in an entity and being and therefore that whose God God is said to be must needs be really something and consequently those Patriarches who were not in regard of their bodies were in regard of their soules Quest 2 How may we prove or conclude the Resurrection of the body from hence Answ 1 First because the reasonable soule being the forme of the body and the substantiall part of man hath alwayes a naturall inclination unto the body neither hath a perfect subsiestnce in it selfe but doth desire to be in man now nature doth nothing in vaine and therefore the soule which for a time is separated from the body shall at last be eternally united and conjoyned unto the body Answ 1 Secondly because the reasonable soule cannot obtaine perfect felicity untill she have reassumed the body in regard of that naturall affection which she hath unto the body And therefore there shal be a Resurrection of the body Quest 3 How can this verse stand with Romans 14.9 For it is said Here God is not the God of the dead but of the living And There CHRIST died that he might be Lord both of the dead and living Answ Our Saviour here denies that God is the God of the dead that is that he will not give grace and glory to those who are corporally dead and shall rise no more and hence he doth evince the Resurrection of the dead by â—his argument Glory cannot be conferred upon dead men as dead men But glory shall be conferred upon Abraham and all the faithfull Therefore they shall not remaine alwayes dead or in an estate of death but shall rise againe at the last Hence the Apostle saith That CHRIST is Lord both of the living and of the dead that is of all the faithfull who either now live or are dead but shall rise at the last day and of dead shall be made living as it is said in the Creed Hee shall judge both the quicke and the dead that is those who now are dead shall live againe at the last day VERS 37.38.39.40 Vers 37 38. c. JESVS said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind This is the first and great Commandement And the second is like unto it Thou shalt love thy neighbour as thy selfe On these two Commandements hang all the Law and the Prophets § 1. Thou shalt love the Lord thy God Sect. 1 Whether can we love the Lord above all things Quest as wee are here enjoyned by nature or by grace We cannot love the Lord above al things by nature Answ and therefore grace is simply necessary thereunto as appeares thus First the love of God is shed abroad in our hearts by his holy Spirit Rom. 5. and the fruit of the Spirit is love Galath
of the graves and went into the City and appeared unto many Many Papists yea Popish writers hold Object that soules after they are departed may returne on earth again and appeare unto men this opinion they would ground upon this place arguing thus At the Resurrection of Christ many rose againe and therefore the soules of dead men may returne againe First we deny not but God is able to raise the Answ 1 dead unto life and to send a Spirit backe unto the earth againe for a time but whether he wils this to be at all or as often as the Papists would have it for walking Spirits and Ghosts are most frequent with them we know not and leave unto them to prove for they must neither argue from his power to his will He being able to doe more then he is willing to doe nor from an extraordinary worke to an ordinary he doing divers rare and admirable things sometimes upon some speciall occasion which he will not ordinarily doe Secondly to the place objected we answer that Answ 2 their soules did not onely appeare but their bodies also were restored unto life And therefore the Argument followes not Thirdly those who were raised did not forewarne Answ 3 the living of any judgement to come or command them to doe this or that for the deads sâ—ke viz. either to pray for them or to goe on pilgrimage to some Saint c. which is the ordinary and usuall charge of the Popish Spirits And therefore they have from this place but a bad foundation to build their apparition of Spirits upon Fourthly these in the text were raised up for these Answ 4 ends namely I. To confirme Christs Resurrection from death unto life II. To confirme our Resurrection by Christ God the Father shewing hereby unto us that Christ by his death had overcome and destroyed death to the faithfull and that at the last day their soules and bodies shall be knit together and live with God and Christ for ever VERS 54. Vers 54 Now when the Centurion and those who were with him watching Iesus saw the Earthquake and those things which were done they feared greatly saying Truly this man was the Son of God We shewed before how Fevardentius affirmes that Christ did not truly complaine that he was forsaken of his Father verse 46. and we answered one of his Arguments in that place He now summons up the Centurion and watch against us arguing further thus from hence Object for the confirming of his assertion The Centurion notwithstanding Christ so complained and cryed out yet confesseth thus of him This truly was the Sonne of God and a righteous man and therefore he was farre off from imagining that Christ was forsaken of God Fevardent Page 474. First the Centurion being a Romane understood Answ 1 not the language wherein Christ complained crying out That he was forsaken Secondly the Evangelist here plainly sheweth Answ 2 that not the hearing of those words but the seeing of the Earthquake and other things which were done drew that confession from the Centurion That Christ was the Sonne of God Answ 3 Thirdly we deny not but that notwithstanding CHRIST truly complained he was forsaken yet he was the Son of God still for the hypostaticall union was not thereby dissolved as we shewed before verse 47. but as the soule of Christ being parted from his body was separated onely from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locally not hypostatically Damasc lib. 3. de fid Cap. 27. And as the soule ceased working in the body and yet was not divorced in the personall being from the body so the filiall union was not dissolved though the effectuall feeling were for a while discontinued Vers 59 60. VERS 59 60. And when JOSEPH had taken the body he wrapped it in a cleane linnen cloth and laid it in his owne new tombe which he had hewed out in the rocke and he rolled a great stone to the dore of the Sepulchre and departed For the understanding of these two verses we must observe That as often as the Jewes buried any they were wont to role a great stone to the mouth of the Cave and now the cave or vault it selfe they termed from the act of buriall Keber which sigâ—ifieth a place of buriall or from its forme Magnara a denne or Cave The severall cels or receptacles in which the body was laid they called Cucim graves or tombes and the stone they named Golel a rolling stone These Caves or vaults the wealthier sorts would paint garnish and beautifie at the mouth or entrance of them whence commeth that phrase Sepulchra dealbata painted tombes VERS 63. Sir we remember that that seducer or deceiver said while he was yet alive After Vers 63 three dayes I will rise againe These wicked Scribes and Pharisees call Christ a Seducer and Deceiver Quest now how doth it appeare that he was no such person First it is evident thus If we looke upon Morall Answ 1 things he was the Master of all morall vertues Secondly if wee looke upon divine things he Answ 2 was given to one God and after the manner of the Iewes worshipped one God And although hee did not worship this God with the sacrifices of sheepe and oxen yet he did with the sacrifices of a pure mind which sacrifice the Lord much rather accepts of And Thirdly it is cleare from his Miracles for they Answ 3 shew his divinity And Fourthly it is manifest because he seduced us not Answ 4 by his doctrine for he both did spake all things well teaching us nothing contrary to the law of God Euseb lib. 3. de demonstr evang Cap. 4 5. CHAP. XXVIII Verse 1 VERS 1. In the end of the Sabbath as it began to dawne towards the first day of the weeke came MARY Magdalene and the other MARY to see the Sepulchre Sect. 1 § 1. In the end of the Sabbath as it began to dawne The words in the originall here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is And in the evening of the Sabbaths which begins to shine upon one of the Sabbaths Or as Syrus reads it And in the evening in the Sabbath the light of which evening is the first light in the weeke From hence some doubts and demands may arise viz. Quest 1 What is meant here by Vespera the Evening Answ 1 First sometimes and that oftentimes this word Evening doth denote and signifie the whole time of the night but it doth not so signifie in this place Answ 2 Secondly the Evening doth properly signifie the beginning of the night but not so neither in this verse Answ 3 Thirdly sometimes the Evening signifies that part of the night which preceeds the morning and thus it signifies in this place Quest 2 What is meant by the Sabbath because in this verse mention is made of a double Sabbath In the Evening of the Sabbath which shines before one of the Sabbaths Answ 1 First sometimes this word Sabbath is taken for
prevaile it is by the permissiō of God not by their own malice a Act. 3.18 4.28 Secondly God doth this for the greater and Answ 2 more speedy destruction of the wicked as Pharaoh oppressing Israel is plagued with many plagues and at length both he and the pride and prime of Egypt miserably drowned in the Red Sea so Hamans plot is likely to succeed according to his wishes against the poore Jewes but this proves onely fatall and mortall to himselfe The Persians get a decree against Daniel and prosecute it home untill he was cast into the den of Lions but thus onely they wrought their own ruine Dan. 6. Pope Alex. 6. prepares poyson for Cardinall Adrian but by a mistake it was drunke by himselfe and his son Caesar which cost the Pope his life b Benno Card. And thus the Lord lets the wicked for a time prevaile for their greater judgement Sect. 2 and downfall § 2. Hee was exceeding wroth We have here an history of a wonderfull cruelty which is in Quest 1 these words attributed to Herods anger from whence these questions may be propounded Answ First de origine from whence anger comes I answer from the Divell Ephes 4.27 from hell Iames 3.9 but meekenesse comes from Christ Mat. 11.29 from above Iames 3.17 and therefore is rather to be imbraced Quest 2 Secondly de natura what is the nature of anger Answ 1 I answer first it is voyde of charity for charity is not angry c 1 Cor. 13.5 and therefore all charity is extinguished when a man is transported with anger Answ 2 Secondly anger is carnall it is a worke of the flesh d Gal◠5.20 and it argues him to be carnall at least guilty that will not suffer himselfe to be touched or crossed Quest 3 Thirdly de effectis what are the fruits and effects of anger Answ I answer many mischievous are the consequēts therof both In regard of our neighbour In regard of our selves I. Mischievous are the effects of anger in regard of our brethren for first it stirres up contention anger is the bellowes that kindles brawles strifes contentions seditions duels cursed speeches blasphemies and the like e Pro. 15.18 29.22 Secondly it is more heavy then a stone yea more pōdrous then sand not to bee supported not to bee undergone f Prov. 27.3.4 Thirdly it makes us forget all the former respect we have borne our neighbours or favours received from them as they of Nazareth who admire Christ g Luk. 4.22 but when they are angry with him they would stone him h Luk 4.28 Fourthly anger will teach us causelesse causes to bee avenged of our brethren as Piso who in his anger slew three souldiers the first because he came home without his fellow hee having given them a charge both to come together and before such a day the second because he came home after the day limited and the third because he would not hang up the first at the first bidding And thus anger which is but a kinde of frenzy and madnesse for the time did teach Piso to give reasons for this his extreame and reasonlesse cruelty Fiftly it hurries a man into most horrible cruelties as Herod in this verse and Caine against his brother i Gen. 4.5.8 and Nebuchadnezzar against the three Children Because his anger waxed hot against them he caused the fornace to be heated seven times hotter then ordinary k Dan. 3.19 Yea sometimes it produceth treasons as might bee proved by many examples from humane stories 2. Many and miserable are the effects of anger in respect of our selves that in a manifold regard first in regard of the minde secondly in regard of the calling thirdly in regard of the reputation fourthly in regard of the body fiftly in regard of the soule The effects of anger in regard of the minde are these First it blindes the minde so that it can understand nothing as the clouds hinder us from the aspect of the sun so anger darkens and obscures the understanding and makes a man often with the dogge to bite at the stone that is throwne at him Secondly it hinders our prayers l 1 Tim. 2.8 1 Pet 3.7 and therefore we should alwayes remember that meekenesse prepares a man to prayer by humbling the heart but anger makes the heart altogether unfit to pray Thirdly anger makes a man more prone unto many other vices Irâ crescit fel augmento ejus ad iram proniores sumus a August by anger the gall encreases and by the encrease of the gall a man is more prone unto anger Vinegar being long time kept spoiles the caske so anger b August s Psal 54. Imo inveterata parit odium illa festuca haec trabs est Old and long continued anger begets inveterate hatred the moate thus encreasing to a beame 4ly The effects of anger in regard of the calling or emploimēt are these it distracts a man in his affaires when he is angry he is unfit to buy or sell or cast up his accounts or write his letters or do any thing els aright so long as he is angry like a disordered locke which will neither locke nor unlocke without turnings and wrestings and hurting either the locke or key or like a shippe in a tempest which is carried with the waves and wind hither and thither and is not able by all the skill of the Pilot to steere a right steady and direct course or like a drunken man who being overcome with wine is unable to go or stand or speake and unfit for any imployment untill the vapours of the liquor be evapourated The effects of anger in regard of Reputation are two First it makes a man a foole and to be esteemed foolish c Pro. 14. ch 17.19 vers Eccles 7.11 Ira ab omni confilio ac mente deturbat ut insanire videatur d Hier. ad Demetr an angry man seems for the present a frantick man being distracted and disturbed both in his counsels and consolations and therefore the angry man should consider that howsoever hee may please himselfe in his peevishnesse and wrath yet by others hee is judged both a foole and a mad man Secondly anger shewes a man to bee but base mettall and of a dunghill disposition it not being so incident to generous spirits Anger rebounds from a noble mind as a ball frō the wall the highest heaven never stoops to the clouds and heavenly tempers shun anger which is of an earthly nature as wee shewed before quest 2. on the contrary he that is slow to anger is better then hee that takes a Citie e Pro. 16.32 and therefore if a man did but respect his owne reputation hee would avoid anger The effects of anger in regard of the body are two First it oppresseth the body and hurts both the agent and patient him that is angry and with whom he is angry
from this verse Answ 2 that whosoever they were that sought the childes life were by death removed out of the way Teaching us Observ that whosoever opposeth himselfe against Christ shall bee destroyed Christ is now at the right hand of the Father in power glory c Phil. 1.8.9 and therfore they that spurne at him doe but kicke against the prickes Hence a question may be propounded Who are they that oppose themselves against Quest 2 Christ I answer those that persecute him 1. Answ in his Person 2. in his Power 3. in his Preaching all such being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sighters against Christ and which shall never goe unpunished d Matth. 21.44 Act. 3.23 First in Persona they oppose Christ that persecute him in his person the person of Christ taken largely consists of an Head and a Body and therefore they are opposers of Christ that I. persecute him in Capite that blaspheme Christ or refuse to be subject unto him as many doe in all places where Christ is preached or directly oppose Christ himselfe as Herod did here and the Iewes afterwards when they persecuted him and crucified him all these sin against their own heads this their opposition being treason in the highest degree II. They are opposers of Christ in his person that persecute him in membris in his body that is they that persecute the true professors of the Gospell of Christ or the children of God Secondly they oppose Christ that persecute him in potestate in his power as I. traytors doe that imagine and practise evill against Kings the Lords Vice-gerents as the Pope doth that sometimes opposeth Kings sometimes deposeth Kings sometimes interdicteth and excommunicateth Kings sometimes freeeth their subjects from the oath of allegeance either by secret policie or open power laboureth to murther those Protestant Princes that will not be subject to his Antichristian power yet this should no whit dismay any of the Lords Vicegerents upon earth for although they bee craftie fraudulent malicious cruell and bloudy yet they need not feare them because they oppose themselves against Christ in opposing themselves against Christian Kings and they shall not prevaile against them God having promised to protect his Vice-royes who are defenders of the true faith and hath graciously performed his promise to our late dread Soveraignes of famous and blessed memory King Iames and Queene Elizabeth against whom none of the plots or practises of the Jesuites or Seminaries seedsmen of mischiefe ever tooke effect These I say are opposers of Christ and therefore shall be destroyed e Psa 2.4.5.6 yea many are the examples that might be produced of Gods heavie judgements inflicted upon those that have opposed Protestant Princes but I referre the Reader to Doctor Beard his Theater of Gods Judgements f sol 541 II. There are others that oppose Christ in his Power besides Papists and those are Anabaptists who deny obedience unto all Christian Magistrates and although the Apostle positively sayth that they are ordained of God g Rom. 13 1.2 yet these Separatists doe deny all superioritie and Magistracie amongst Christian people as shall be shewed more largely elswhere Thirdly they are opposers of Christ that persecute or oppose him in Praedicatione in his preaching and that either I. By the patronage of sinne or sinners many delight to support and uphold wicked men in their wickednesse but such must remember that herein they oppose Christ which opposition will bring destruction at last Or II. by an obstinacie in sinne transgressing with an high hand and will not be reclaimed by the h Ephes 4.19 preaching of the word some will sinne let the preacher say what hee will stat pro ratione voluntas their owne will shall be their law not the will of God published by the Minister some would leave some sinnes if Christ did not forbid them that is because the preacher reprehends them therefore they will not amend to vex him Or III. Those that hate the preachers of the Gospell and endevour that all preaching were left These must beware because this is a direct opposition of Christ as appeares most clearly by this one example Paul breathes out threatnings against the Disciples of the Lord persecuting and prosecuting them to the uttermost of his power i Act. 9.1.2 to whom Christ from heaven calls Oh Saul why persecutest thou me a Act. 9.4 and fore-warnes him of it as a Scylla that will suddenly dash him to pieces b Vers 5. And therefore all these must take heed of Herods sinne in opposing themselves unto Christ lest that Herods punishment mentioned before vers 19. be their portion for none are stronger than Christ c 1. Cor. 10.22 none are able to prevaile one â—ot-against him but hee is able to throw both the bodies and souls of all those into everlasting burnings that like Herod set themselves against him either in his person or in his power or in his preaching § 4. Returne for they are dead that sought the Sect. 4 babes life We may observe here that as soon as ever they are dead which sought the childes life Ioseph was called back againe the cause of his going into Egypt was the preservation of Christ and as soone as this storme was blowne over and this danger past hee is reduced and brought backe againe Hence it may bee asked Why doth the Lord remove the affliction from his children Quest as soone as the danger is removed I answer First because his mercie is infinite Answ 1 immense and unspeakable towards his children Psal 103.8.9.11.12 Secondly hee doth not afflict his children Answ 2 willingly but by a certaine coaction Gangrens are necessarily to be corroded or cured by corrosives but as soone as the dead flesh is eaten out the Chyrurgion changeth his plaister so affliction is sometimes necessary to weane us from sinne and when wee are so weaned then the Lord turnes our mourning into mirth Thirdly because the Lords end in the affliction Answ 3 of his children is the prevention of some danger which once being prevented the Lord returnes againe unto them in mercie And thus the Lord doth with Christ and Ioseph and Mary in this verse when their enemies are dead then they are called home againe §. 1. VERS 22. Vers 22 But when hee heard that Archelaus did reigne in Iudea in the roome of his father Sect. 1 Herod hee was afrayd to goe thither notwithstanding being warned of God in a dreams he turned aside into the parts of Galilee It may here first bee questioned Why Ioseph went into Galilee and Nazareth Quest 1 I answer First because Herod Antipas was Answ 1 a man of a meeker spirit and lesse cruell than Archelaus as may thus appeare I. This Herod heares Iohn Baptist preach Mark 6.20 c. II. Unwillingly he slayes him vers 26. and III. His respect unto those that sate with him vers 26. shewes that hee was of a soft temper non
impenitency all which wee have plunged our selves into by giving way unto sin and which we of our selves are not able to redresse 3. Eternall death and destruction both of body and soule for ever and ever b Rom. 2.7 Fourthly these things considered remember whether we have cause to hate our sinnes or not bee they never so deare unto us that thus pollute us that thus provoke the Lord against us that thus captivate and inthrall us yea thus subject us unto evils temporall spirituall and eternall And thus much for the first part of our preparation unto repentance the dejection and humiliation of the heart the second followes The second part of our preparation unto Repentance is the erection or raising up of the heart for except the heart bee comforted and cherished this DEIECTION will prove DESPERATION It may here bee asked whence this comfort Quest 7 flowes unto us or whereupon it is built I answer Answ our consolation is founded upon the hope of pardon by Christ for the truely dejected sinner may argue thus he that is truely humbled and contrite for his sinnes committed and is truely carefull to finde out all his transgressions desiring also and endeavouring to leave and loth every thing that is evill he may hope and expect mercy from God in through Christ because Christ hath called such unto him and God hath promised to receive such But I am such an one I sorow for my sins and desire with the prodigall child to returne unto my father c Luk. 15.18 therfore I know God will receive me as hee did him and pardon mee as hee did Paul d 1 Tim. 1.13 in and through the merits mercies of Christ Thus the heart is to bee cherished by the comfortable promises of the Gospell least otherwise our humiliation drive us to despaire and on the contrary this sweet musicke is unprofitable before the heart be truely dejected and teacheth us to presume and therefore to avoid presumption as well as despaire as the more usuall and dangerous wee must remember that the promises of mercy belong onely unto the truely penitent and therefore untill wee bee such as are spoken of before we have no right nor interest in these promises at all And thus much for the first generall part of Repentance which is Preparation The second part of repentance is RESOLUTION Here a question may be propounded Wherein doth this our Resolution consist Quest 8 I answer in three things first deplorando Answ in bewailing of our sinnes Secondly devovendo in forsaking our sinnes Thirdly implorando in imploring the assistance of God for strength against our sinnes First our Resolution doth consist Deplorando in the deploring and bewailing of our sinnes or in the confession of the filthynesse and errours of our former life and here beginnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true change and renovation of the minde Hence it may be demanded Why is the confession of our sinnes necessary Quest 9 unto true Repentance I answer first because all promises of pardon Answ 1 are made unto such as confesse their sinnes and depend upon this condition thus Salomon praies If thy people shall returne unto thee and say we have sinned and have done perversly wee have committed wickednesse then hee thou oh Lord gracious unto them e 1 King 8.47 and againe the same Kingly Preacher from God prophecieth that he that covereth his sinnes shall not prosper but who so confesseth and forsaketh them shall have mercy f Prov. 28.13 Secondly because wee cannot aright determine Answ 2 to leave our sins untill we have found out and confessed the sins that are to be left Thirdly because our repentance is not a bare Answ 3 determination onely to leave our sins but also a promise thereof and that made unto God and therefore it is necessary that confession of sins should be made unto him thus Dauid confesseth his sin I have sinned g 2 Sam. 12.2 and hee promiseth that he will doe thus so often as hee offendeth his God because otherwise he cannot be assured of pardon h Psal 32.5 this was the practise of the Publicane Lord be mercifull unto me a sinner i Luk. 18.13 and of the Prodigall I have sinned against heaven and against thee k Luk. 15. and am not worthy to bee called thy child Quest 10 It may againe be asked Doth every confession of sin argue a true change of the minde or if not then what confession doth I answer that confession of sin which begins this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ is thus qualified First it is an ingenuous confession of our sins judging and condemning our selves for our iniquities l 1 Cor 11 32. not denying them as some doe or excusing them as others doe or extenuating mitigating or lessening them as a third sort doe but truely acknowledging both the evill of sinne and the evil of punishment deserved for sinne Secondly it is an humble confession not shaming to confesse sin as some doe but in humilitie of soule and spirit confessing our transgressions unto the Lord. Thirdly it is a contrite and a sorrowfull confession because wee are destitute of all hope in our selves and we have not deserved any favour or mercy from God because we have thus wickedly and wretchedly provoked him by our iniquities thus Ezra and Daniel with wet eyes and blushing cheekes confesse their sinnes and the sins of the people unto God m Ezra 9.6 Dan. 9.3 Confession without Contrition neither pleaseth God nor profiteth man but where they are conjoyned there is a promise of mercy the Lord having assured such that he will dwell with thē for ever n Esa 66.2 Confession is the speech of the tongue Contrition is the speech of the heart now it is the heart that God requires together with the tongue not the lips alone my sonne saith God give me thy heart a Pro. 23.26 for I care not for those who draw neere unto me with their lippes if their hearts be far from me b Mark 7.6 Secondly our Religion doth consist Devovendo in vowing and solemnely promising something unto God and this perfects and finishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this true change and renovation of the mind Quest 11 Hence it may bee inquired What it is that must bee vowed or solemnly Promised unto God Answ I answer two things First to forsake sin for ever Secondly to obey God in newnesse of life all our dayes First we must promise unto the Lord to abstaine from sinne for tearme of life and if hee will be pleased to pardon our former sinnes that wee will offend him no more This is true repentance praeterita plangere plangenda non iterare so Ambrose or non perpetrare so Gregory to bemoane and lament our by-past sinnes and never to iterate or againe commit those sins that are thus bewailed yea without this forsaking of sin there is no right repentance and hence our
〈◊〉 〈◊〉 signifies to thinke whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to thinke well of and thus Cyprian lib. 1. Testim adv Iud. expounds these words Thou art my well-beloved Sonne whom I think well of But this interpretation is not so fit and therefore I leave it Answ 2 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to approve of Answ 3 Thirdly to love and to be well-affected towards one Answ 4 Fourthly it signifies complacere and acquiesescere to please and to delight in and these significations are found in prophane authours and therefore we must goe a little further Fiftly although this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a Greek Answ 5 word yet it hath its signification not from the Greeke but from the Hebrew for this verse Matth. 3.17 is taken from Esa 42.1 Behold my servant whom I uphold mine elect in whom Ratsah naphshi Ratsah is rendred by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Hierom. complacere to please very well but properly it signifies placare to appease pacifie and reconcile according to the Prophet a Psa 85.1.2 Ratsitha Iehovah artseca c. O Lord thou art pacified and reconciled unto thy people for thou hast forgiven their iniquitie and covered their sinne so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely acquiescere to delight in or unicè amare to love above all other or bene sentire to think wel of or approbare to well approve of or complacere to please exceedingly But thou art my dearly beloved Sonne in quo complacui placatus sum that is first in whom I am well pleased with for thy selfe and secondly for whose sake I am quieted and attoned unto those that belong unto thee And this doth agree to the Sacerdotall office of Christ as a Priest by offering sacrifice for us to reconcile us unto God who by sinne were become his enemies and odious unto him It may here be objected If God were pleased Obiect 1 with mankinde in the creation and angry with him in the fall again reconciled unto him by Christ then God is mutable which is coÌ„trary to those Scriptures which affirme that he is is not like man that he should repent or change his mind b 1 Sam. 15.29 yea that in him there is no shadow of mutation c Iames 1.17 I answer First the will of God is the same which alwayes it was to wit to repaire and restore Answ 1 those that were fallen by the death of Christ and this will of God was the cause of the Decree of Election and reconciliation for these words Wee are reconciled by the death of Christ unto God are not thus to bee understood quasi jam amare incipiat quos ante oderat sed diligenti reconciliamur cum quo tamen inimicitias priùs habuimus d August s Iohn as though the Lord now began to love those whom formerly he hated but that we are reconciled unto God who loved us with whom wee have had farres for God by sending of Christ doth commend and prove his love unto us e Rom. 5.8 and 1 Ioh. 4.9 and therefore he did not hate the elect before Christ came as we shall see by and by Secondly I answer that betweene God and Answ 2 sinne there is continuall and implacable hatred and therefore hee hates sinners and will not heare them f Ioh. 9.31 yea if they repent not hee will reward their sinne with death g Rom. 6.23 and not pardon their sinne untill they are reconciled unto him by the sufferings of Christ Answ 3 Thirdly there is a difference betweene Love and Reconciliation hee loved his from the beginning but was not reconciled untill their sinnes were satisfied for when we hated God and all goodnesse the Lord loved us after a wonderfull manner Novit enim in unoquoque odisse quod feceramus amare quod fecerat h August s Ioh. the Lord knowes how to distinguish betweene what wee have done and what hee hath done and to hate that which is evil in us and wrought by us and to love that which is his owne worke Obiect 2 Fevardentius pag. 469. holds that Christ had no sence or feeling of his Fathers wrath in his soule contrary to the tenet of our church and proves it from this verse thus Christ was alwayes the beloved Sonne of God as it is in this verse therefore God did not change in turning his love into hatred Answ I answer Gods temporall wrath upon Christ doth not either change or discontinue his everlasting love for God was never angry with Christs person that being alwayes innocent but onely with our sinnes which were layd upon him for a father may love his childe and yet hate his faults yea correct his vices § 3. In whom I am well pleased Is God well Sect. 3 pleased with none but Christ Quest First certainly the Lord was well pleased Answ 1 with many as with Henoch Noah Abraham Moses David c. Secondly God sayth unto none of them Answ 2 thus as hee doth unto Christ because hee was well pleased with them onely in and for Christs sake but with Christ for his owne sake Thirdly this therefore is uttered by the Answ 3 Lord from heaven in a double regard I. First in regard of Christ lest we should thinke that hee were extruded by his Father in anger and shut out of heaven as Adam was expulsed the earthly paradise and Lucifer the heavenly and this seemes to have beene objected unto Christ by the Iewes when they sayd hee trusted in God let him deliver him now if hee will have him for hee sayd I am the Sonne of God i Matth. 27 43. Teaching us that Christ was made Man not through the anger of God towards himselfe but through the love of God towards us k Ioh. 3.16.35 II. Secondly in respect of us because first of old God was angry with us for our sinnes l Rom. 1.18 but secondly now hee is reconciled unto us by Christ m Col. 1.15.20 CHAPTER IV. Vers 1 VERS 1. Then was JESUS led up of the spirit into the wildernesse to bee tempted of the Divell Sect. 1 THEN When was this this that Iesus was led aside of Quest 1 the Spirit Answ I answer presenty after the Spirit had descended upon him Quest 2 VVhy was Christ so suddenly led aside of the Spirit to be tempted Answ 1 I answer First this was done either in regard of Christ or in regard of us I. In regard of Christ that hee might finish the worke for which hee was sent Here observe Christ was sent to bee baptized with a five-fold baptisme First the Baptisme of the Word a Ioh. 15.3 hee was taught and instructed in his minoritie Secondly the Baptisme of Water b Matth. 3. â—7 Thirdly the Baptisme of the Spirit which was fulfilled when the holy Ghost descended upon him Fourthly the Baptisme of Fire that is of Temptation c
holy duties thus the Apostles when they ordaine Pastors and Elders fast i Act. 13.3 14.23 that the duties which are required of them and which they are to administer may bee performed in the evidence of the Spirit And therefore fasting were requisite and very convenient first for Ministers in the preparatiō unto the Lords day that their prayers unto God might bee the more effectuall for assistance in delivering of his word And secondly for people that they might the more earnestly implore the ayd of God in the hearing of his word And thirdly for Fathers and Godfathers the day before the Baptizing of the infant that their prayers may bee the more fervent unto God for the infant that it may be baptized with water and with the holy Spirit And fourthly it is requisite for all the day before the celebration of the Lords Supper because the worke which is to bee performed is great and of much weight being a covenant or contract betweene God and us and because the benefit is great if worthily performed therefore it should not be undertaken without the preparation of fasting and prayer A man that is to come into great bonds is very wary before hee signes and seales them to overlooke carefully all the writings to consider throughly of the purchase to enquire diligently into his owne abilities about the performance of the obligation to consult seriously with others of the title whether that be good and not rashly to doe any thing Thus should every one doe before the receiving of the Lords Supper carefully remembring these foure things First it may be that which thou art about to doe will tend to thy condemnation and destruction for he that eates and drinkes unworthily eates and drinkes his owne damnation k 1 Cor. 11.13 Secondly remember that the condition of this obligation made betwixt God and thee is the delivering up of thy sinnes and therefore how canst thou performe covenants with the Lord if thou knowest not what thy sinnes are nor where they are nor wherein thou offendest which things are very hardly knowne without prayer fasting meditation and examining of out waies workes words and thoughts Thirdly remember it is a fearefull thing to fall into the hands of the living God a Heb. 10.31 because he is a consuming fire b Heb. 12.29 And therefore what will become of thee if thou hold not touch with him and be very carefull exactly to performe covenant And Fourthly remember that these things considered thou hadst better neglect all things when thou art to come unto the Lords Table then thy preparation thereunto And therefore the day before thou commest thither give thy selfe to examination meditation supplication and fasting For the better taking up and understanding of this observe that there is a threefold fast I. There is lejunium publicum a publike and generall fast this is not altogether so convenient for our examination and preparation unto the Lords Supper but yet were fit enough if authority should enjoyne it II. There is Iejunium privatum a private and particular fast this is requisite for every man before hee comes to partake this holy Sacramēt III. There is private-publicum jejunium private-publike fast and that is when a Father of a Family sets the day of preparation unto the holy Communion apart both for himselfe and all those within his gates who are to communicate that so he may the better examine how they are fitted and not suffer them to runne into the danger of eternall death by unworthy receiving The last question here will bee Why wee Quest 10 must fast To which I answer first because it is profitable Answ 1 and that in a threefold regard first to the Body secondly to the Minde thirdly to the Soule First fasting is profitable unto the Body because it encreaseth and continueth health the Fathers before the flood ate onely hearbs and fruits and roots and were long livers the Essaei were very temperate and lived untill they were very old c Hist Scolast yea experience teacheth us that cattle are more healthfull then men because they will not eat to excesse except it bee a dog but onely for the satisfying of nature Secondly fasting is profitable for the Mind as appeares by these three things I. it inlightens the understanding II. it strengthens the Minde unto prayer III. it availes unto Faith First fasting cleares the eyes of the Mind a man is more apt and better able to understand when he is fasting then when he is full as may be proved by these foure reasons The first is Naturall the mind followes the temperature of the body now fasting begets more pure Spirits feasting more troubled and grosse hence we say Aurora Musis semper amica meis it is the best studying in the forenoone The second is Civill the minde distracted by no employments can discerne of a thing more clearely and quietly now as was said before when we fast we must forbeare our ordinary and painefull callings that wee may the better give our selves to the examination of our selves and sinnes and therefore fasting helpes the Mind to understand The third is Spirituall because our affections are not then inflamed with the fire of concupiscence and lust as in feasting neither is our judgment so corrupt but we can more clearely discerne of the nature of sinne and vertue The fourth is Celestiall because God gives grace to those that fast aright as Daniel when he fasted saw visions And therefore if they bee any thing difficult which we cannot understand we must sharpen the Minde upon the whetstone of Fasting yea if we be weake in grace and desire to be strengthned let us give our selves to those prevalent meanes of fasting and prayer Secondly fasting strengthens the Mind unto prayer wherefore the Apostle conjoynes them d 1 Cor. 7. ◠And therefore when upon any extraordinary occasion we desire that our prayers might prevaile with God wee must strengthen them with fasting Thirdly fasting availes unto faith reade Matthew 17.19.20.21 where our blessed Saviour himselfe expressly layeth downe this double conclusion unto his Apostles first that they cannot cast out divels without faith and secondly that this faith cannot be had without fasting and prayer Fourthly fasting is profitable for the Soule in these regards First it obtaines pardon and forgivenesse of sinne at Gods hands as we see in the Ninivites fast e Ionah 3.8.10 for although fasting and humiliation be not a satisfaction for sinne yet it is a testimony of sincerity that we both abhorre our by-past sinnes and desire to leave them Secondly fasting weakens the power and rebellion of the flesh and doth with more ease withstand the assaults of Sathan yea overcome him Thus we see that fasting is profitable Secondly we must fast because it is necessary and that in these two regards first because it Answ 2 is commanded for the proofe hereof reade these Scriptures Levit. 16 2◠and 23.27 and Numb 29.7
kill me yet will I trust in him a Iob. 13.15 seemes to imply that he feares God will kill him Thus David cryes out my God my God why hast thou forsaken me b Psa 22.1.2 and 88.1.2 Secondly sometimes the devill tempts us hereunto by others using them as instruments Answ 2 to disswade us from our confidence assurance in God Thus Iob was tempted by his wife when she said unto him Doest thou still retaine thine integritie curse God and die c Iob. 2.9 Thus David was tempted many saying unto him that there was no helpe for him in his God d Psa 3.2 22.7.8 yea the heathen reproaching him and saying where is now thy God e Psa 115.2 Thus Senacherib tempteth Hezekiah to distrust God Esa 36.7.10.15.18 § 4. Command that these stones be made bread Sect. 4 What is meant by these words Quest 1 First some say they have an Allegoricall sense Answ 1 which is this If thou be Christ the Son of God then change these stones that is the Gentiles into bread that is the children of Abraham Secondly the scope of the words is Historicall Answ 2 and the sense is because thou hungrest for bread and hast it not shew therefore thy power by making unto thy selfe bread of these stones Seeing the action the devill perswades unto is lawfull why doth not Christ doe it that it Quest 2 was a lawfull thing appeares thus I. because God oftentimes miraculously hath asswaged the hunger and thirst of his people hee brought water out of the stony rocke for his children the Israelites and out of the jaw bone of an Asse for the refreshing of Sampson he fed Elias with Crowes and with meate from heaven he satisfied hungry Israel with Manna and Christ with bread and fish Iohn 21.19 II. Because Christ himselfe else where doth as much as the devill here tempts him unto for he changeth water into wine f Ioh. 2.7 and therefore why not stones into bread Christ would not doe this both for the Counseller he would not believe or obey the Divell Counsell and that both in Generall because that which may bee lawfull in Thesi in regard of the substance may be unlawfull in Hypothesi in the circumstances thereof Particular and that both because Hee was not led aside by the Spirit into the wildernesse to worke miracles or to demonstrate his Deity but his humanitie rather His hunger was to bee overcome by suffering not by eating Christ would not turne stones into bread because he would not obey or believe the Counseller that gave the advice Observ Teaching us that wee must not trust or give credit unto Sathan and hence it was that Christ would not suffer the Divels to beare witnesse of him but rebukes them when they acknowledge him g Mark. â— 34. Luk. 4.41 neither would Paul brooke it that the mayd possessed with the Divell should testifie of him that hee was the servant of the true God h Act. 16.18 Quest 3 Why may we not believe or give credit unto the Divell who sometimes speakes truth as is apparent in the places even now alledged Answ 1 First because he hath no calling hereunto either to bear witnesse of Christ or of his Apostles or to teach and instruct us or to doe good unto us by any counsell or advice God makes the good Angels ministring Spirits for the comfort of his children i Heb. 1.7 but not the evill Angels never making use of them except first it bee to or for the destruction of some as Christ suffers them to goe into the Herd of Swine who thereupon were drowned yea hence the eternall fire of hell is called the condemnation of the Divell in Scripture because the Lord useth him as an instrument to torment those that would not obey him Or secondly the Lord makes use of Sathan to delude and deceive those that are obstinate in wickednesse thus the Divell deceived Achab k 1 King 22.21 and l 2. Thess 2.11 doth daily Antichrist and his followers l 2. Thess 2.11 Or thirdly the Lord makes use of the Divell for the tryall of his children thus hee suffers him to tempt holy David to see whether he would number the people or not m 2 Sam. 24. Thus he suffers him to try whether holy Iob will continue in his integritie notwithstanding his stupendious afflictions n Iob. 1. 2. Thus hee sifts Peter Luk. 22.31 and buffets Paul 2 Cor. 12.7 Thus the Lord useth him alwayes as an enemie never as a counseller to advise or a Doctor to teach and instruct and therefore we must never beleeve him but alwayes suspect him Answ 2 Secondly wee must not believe the Divell because hee is but a Lying Spirit 1. King 22.21 an old lier and the Father of lies o Ioh. 8.44 who is craftie to deceive being able to transforme himselfe into an Angell of light p 2 Cor. 11.14 And whatsoever he doth or sayth he doth it that he may deceive Quest 4 How doth the Divell deceive men that wee may learne to avoyd his slights and subtilties Answ 1 First sometimes the Divell deceives bona daâ—do by giving good things unto us that thus hee may the more speedily gaine us unto himselfe he promiseth temporall gaine unto us that hee might gaine our pretious soules ditat in mundo ne ditemur in coelo a Chrysos s hee doth enrich us with earthly blessings lest wee should bee enriched with heavenly mercies he oftentimes cures bodies that he may kill soules Secondly sometimes the Divell deceives Answ 2 vera dicendo by speaking the truth thus hee deluded the Pharisees by a false collection hee taught them that they must love their brethren and friends and this was a truth taken from the law b Lev. 19.18 but from that ground by the rule of contraries he teacheth them to hate their enemies c Matth. 5.43 and this was contrary unto the Law The Sabbath must bee kept and observed so sayth the Law Exod 20. therefore the workes of mercie must not bee done upon that day this is the Divels deduction Blasphemy it is to make a man equall unto God this is truth but that Christ was a blasphemer because he made himselfe equall with God was one of the Divels slanders d Ioh 5.18 Sathan is said to be a lyer from the beginning because he began with the first man at this weapon Yee shall know good and evill sayth Sathan therefore yee shall bee like God himselfe this was a lying conclusion And therefore as Aristotle was wont to say of a lyer so sayth Chrysostome of the Divell Non credendum Satanae licet verum dicat trust him not though he speake the truth but learne to stop our eares against all his enchanting perswasions that although hee charme never so wisely yet we may be like deafe Adders not listening at all to his bewitching songs How doth the Divel come
not dangerous to be read there are depths where an Elephant may swimme and shallow places where a Lambe may wade over yea all necessary truths are plainely expressed Answ 3 Thirdly let it bee granted that they are hard and dangerous to him that throughly understands them not yet they must not therfore be taken away because they are necessary darts yea the principall darte against Sathan Yea why doth the Church of Rome thus prohihite the Scriptures because they are dangerous that is because there is indeede great feare and danger that the reading of this divine truth will detect and lay open the Popish errours which they cannot endure should be disclosed Answ 4 Fourthly I answer to the question propounded they are enemies or at least not friends unto this weapons of the word that spend time unwillingly in the reading and hearing of it that can spend three houres in the hearing of a Comedy with more delight then one in the hearing of a Sermon or in reading the Scriptures not because a play is better but for one of these causes either First because thine eyes are blind and understanding so obscure that thou canst not understand or perceive those spirituall truths which are specified in the Scripture o 1 Cor. 2 14. Or secondly because although thou understandest what thou hearest and readest yet thou lovest the world better then God thy body better then thy soule and thy pleasure more then thy eternall blisse Or thirdly this is because thou canst not brooke or endure the reproofes of the word of God it doth not praise thee but blame thee and therefore thou hatest it as Ahab did Michaiâ—h But thou must consider that if thou wouldest not sinne the Minister would not reprehend thee for sinne and if thou wouldst abound in good workes hee would praise thee In the meane rime he must take care of thee and not bee wanting in reproofes untill thou bee reformed because that is the profitable balme to cure thy sick soule And therefore heare reade learne and obey the word yea labour that thou mayest be rich in the knowledge thereof p Colos 3.16 that so thou mayest be made wise unto salvation and surely armed against all the fiery darts of Sathan § 2. Man lives not by bread alone Sathan Sect. 2 enquires here whether Christ be the Son of God or not Quest why then doth Christ answer concerning men Man lives not by bread alone First that he might shew that he was a man Answ 1 and obliged to humane obedience obedientia ejus obedientia hominis q Chrysost the obedience of Christ was the obedience of man Secondly that hee might teach us that his Answ 2 answer doth belong unto us for first if hee had changed the stones into bread what had that beene to us Or secondly if hee had said that he being God had no neede of bread neither had this belonged at all unto us But thirdly when he answers what man must doe he doth thereby propound an institution or instruction for us § 3. But by every word that proceedeth out of Sect. 3 the mouth of God that is by any thing that God in his good pleasure wils to be our foode or by any thing else besides bread whatsoever God shall thinke good Hence observe two things First things in Obser 1 respect of being must have dependance on the will of God or on themselves or one some other I. if they depend upon themselves for their beeing they are Gods II. if they depend on any other thing without and besides God that thing then is God also these two being absurd and neare blasphemy it remaines III. that all things and acts in the world as acts considered have their being by a dependance upon God as on the highest cause Secondly observe God is not tyed to the second Obser 2 ordinary causes but hee can doe that without them which hee can doe with them as appeares in these particulars First God sometimes works without meanes at all as in the first creation of the Chaos and in Christs healing many diseases Secondly God sometimes workes with ordinary but those weake and insufficient meanes in the order of nature thus Asa beleeves that it is nothing with God to helpe whether with many or with them that have no power r 2 Chro. 14.11 yea examples we have hereof in the booke of God as when the figges healed Hezekiahs sore Å¿ 2 King 20.7 when Iacobs rods made the sheepe bring forth party-coloured lambes Gen. 30.37.38 when the wind brought quailes Exod. 16.30 c. when Gideons 300. souldiers got the victory t Iudg. 7.22 and Ionathan and his man 1 Sam. 14.6 when Elijah went in the strength of hâ—s meat forty dayes u 1 King 19. â— All these were wrought by ordinary meanes but the meanes in themselves were altogether ineffectuall for the effecting of such great workes as these were Thirdly God sometimes workes by meanes altogether unusuall and unwonted such as was Manna in the Desart so without the Sunne he caused light to shine forth either out of the whole Chaos or els out of the element of fire at the first creation so without raine at the same time the earth was fruitfull And thus with the noyse of Rammes-bornes the walles of Iericho fell downe Fourthly God sometimes workes with quite contrary meanes as Christ healed the blind mans eyes with clay and spittle a Ioh. 9.6.7 and Ionas is saved by being in the whales belly b Iona. 2.10 Vers 5 VERS 5. Then the devill taketh him up into the holy city and setteth him on a pinnacle of the Temple Sect. 1 § 1. Then the devill taketh him up It is questioned here Quest how the devill tooke him up whether it were first truly or in a vision or secondly visibly or invisibly or thirdly violently or willingly and Musculus thinkes that these things are not curiously to be enquired or searched out yet I hope we may safely answer Answ 1 First that the devill tooke up Christ really and truely for what neede we deny this seeing the affirmation thereof is not contrary to the analogy of faith yea to deny it were to change the truth of the Scriptures into figures as did Origen in times past and the Anabaptists at this day Answ 2 Secondly if it bee objected how could the devill take up Christ invisibly Chrysostom oper imperf answers that it was easie for him to doe it by the power of Christ for if Habakkuck could be transported from Iudea into Babylon and seene of none then why not Christ Answ 3 Thirdly there is no question but this was done willingly for it was not in the devils power to draw him against his will Cum audis ductum ne cogita potentiam Sathana sed patientiam Christi in Domino non infirmitas sed patientia in Sathana non virtus sed superbia c Chrysost oper imperf s when thou hearest that Christ was
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
dangerous temptation Honores mutant mores honours change dispositions and good manners Stephen Gardiner and Bonner were never persecuters until they were made Bishops Saul was puer bona indole a youth of good hope and towardnesse untill he was advanced unto a Kingdome The number of those who have been made worse by honours is like the number of blacke Swallowes but of those who have beene made better thereby is like the number of blacke Swans Fourthly wouldest thou wish health and quiet ease freedome from sickenesse affliction misery injuries wrongs and the like Thou little knowest how profitable physicke for the soule these bodily afflictions are although for the present they be not joyous but grievous m Heb. 12.11 And therefore tempt not God in lusting for that which thou wantest but be joyfully and thankfully contented with that lot and portion which thou hast in temporall things Fiftly and lastly we tempt God in his promises by beleeving too much when we expect to enjoy what we desire although we neglect the use of those lawfull meanes which God hath allowed and commanded us to use This is the sinne which the Divell here tempts Christ unto and which we with Christ must carefully avoyd not presuming either of the providence or protection of God without a warrant and a word of promise from him Here then two things are to be eschewed First Nemedia praetereamus that we doe not omit lawfull meanes thus although Iacob had a promise to prevaile and finde mercie at his brothers Esaus hands yet hee sends gifts unto him which in him was a lawfull meanes Hezekias had a promise of a longer life and yet he useth the meanes to preserve it And therefore First they are to blame that neglect to be providently carefull for themselves or their families yea they are worse than infidels But such will say God will provide I answer God hath provided and done this already for he hath given unto thee either some substance to employ and improve or some wisdome and understanding or some strength and ability to worke and imploy thy selfe and therefore thou shalt give an account unto God of this talent given unto thee by him Secondly they are to blame that neglect spirituall meanes as the hearing and reading of the word of God prayer the Sacraments mutuall pious conference and the like These will say we are not called I answer you must not expect to be called sedentes but sudantes not when you are idle but when you are imployed in the outward work of the Lord when the Eunuch was reading the Scriptures then God sends an Expositor unto him to cleare his doubts Those that would bee healed did wait at the lake of Bethesda those that would be hired must attend in the market place Thirdly they are to blame that neglect the health of the body or the preservation of their life as first those that wil not defend themselves or stand upon their guard when they are assaulted as the Macchabees did Secondly those that neglect medicines and physick in sickenesse why hath God given herbes and medicines and the Art of Physicke but to be used Thirdly those that will not for their healths sake eat those meats which are good and wholsome the learned Papists allow those that are weake and sicke upon weighty occasion and urgent necessity to eate flesh or broath wherein flesh hath beene boyled upon a Friday or a fasting day and yet there are some so ignorantly superstitious that they will rather wholly overthrow their healths yea indanger their life then doe it Thus much for the first thing to bee avoided Secondly the other thing to be avoided is Ne in pericula nos conijciamus that wee doe not cast our selves into unwarranted and unnecessary dangers This is the very sinne that Christ is here tempted unto to hope for mercy which was not promised unto him Thus the Israelites presume to go up to the hill against the word of God and are therefore slaine by the Amalekites a Numb 14.44 and therefore we must not thus tempt the Lord by intruding our selves into any dangers beyond our callings either in generall as we are Christians or in our particular callings Quest 5 Why must we not tempt the Lord Answ 1 First because we are not stronger then he is 1 Cor. 10.22 Answ 2 Secondly because those that did tempt him were destroyed of the destroyer 1 Cor. 10.10 Answ 3 Thirdly because it is displeasing unto God and provokes him unto anger against us Answ 4 Fourthly because it makes God turne blessings into curses Psa 106.14 to give us those things which with murmuring wee tempt him to give in anger thus hee gave the Israelites Quailes and Manna but leanenesse in their soules Vers 10 VERS 10. Then saith Iesus unto him get thee hence Sathan for it is written thou shalt worship the Lord thy God and him onely shalt thou serve Sect. 1 § 1. Abi get thee hence Some here observe a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used to the divell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to Saint Peter Matth. 16.23 But this observation is not worth observing because Saint Luke Chap. 4. Vers 8. useth the same phrase to Satan which he doth unto Peter The meaning is this cease satan desist tempt no more but submit thy selfe Sect. 2 § 2. Get thee hence satan Why doth Christ Quest 1 now use the divell so rigorously and severely Answ I answer Christ did this in a threefold respect viz. First in respect of himselfe Secondly in respect of Sathan Thirdly in respect of sinne First Christ now handles satan severely and with power in respect of himselfe that hee might shew that he was all this while tempted willingly and not by the will of satan and that satan can tempt him no longer then he pleaseth that we hence might reape comfort in temptations It may here be demanded Are all temptations directed and ordered by Quest 2 Christ The temptations of the faitfull are guided and disposed by Christ Answ who will not suffer them to be tempted above their strength a 1 Cor. 10 13. he is alwayes present with his children and alwayes watchfull over them and therefore they shall not be tempted further then he pleases Quest 3 Why are the temptations of the righteous guided and ordered by Christ Answ 1 First that we might learne hence that we are not tempted at the divells pleasure neither can he sift us when he will but onely goe as farre as God gives leave and assault when Christ permits as we see in Iob. 1.12 and 2 6. and 38.11 Secondly that wee might learne hence that Answ 2 we are not suffered to be tempted that we might be harmed or killed but onely for these good and profitable ends First that we might be proved and tried b Iam. 1.2.3 that our faith may thereby the better appeare c 1 Pet. 1.7 Or Secondly that we might be
said else where He taught the people in Parables because they seeing see not and hearing they heare not neither doe they understand a Matth. 13.13 First Christ did not use a figurative speach Answ 2 unto these two brethren for this end but because they being fishers knew and understood best of all the Art of fishing and therefore our Saviour teacheth unto them spirituall things by a naturall and familiar similitude which they were well acquainted withall Secondly our Saviour useth this allegory Observ to Answ 2 teach us that the practise of Ministers using metaphors or allegoryes or similitudes which the people understand is not to be disproved As for example first sometimes we use the similitude of Fishers that there are two Fishers the first is Satan whose baites is pleasure and whose hooke and net is death the second is the Apostles and Ministers of Christ who labour to winne us unto him Secondly sometimes we use the similitude of Husband-men that we are all barren by nature untill the word be sowne in our hearts that the earth must be tilled the fallow ground broken up the weeds and stones cast out the field carefully watched least tares encrease and overspread the corne Thirdly sometimes we use Domestike examples as the garden is to be hedged digged and attended otherwise the hearbes will not prosper Satan is a thiefe and therefore we must be very watchfull and keep the doore of our hearts fast locked and bolted against him that we are but wild Olive trees untill we are ingrafted into the true Olive Jesus Christ Fourthly sometimes we allude unto School-masters that people like schollers stand in need daily to be taught and therefore they must not be trewants neglecting knowledge and trifling away their pretious time Fiftly sometimes we use the resemblance of Sheepheards that we are wandring sheepe therfore we must be reduced unto the pleasant pastures againe by the Sheepheard of our soule Now whereunto serve all these Certainely that all the people by these similitudes may the better understand the divine truthes delivered which was the cause why our Saviour useth this allegory of Fishers in this verse Quest 3 We have heard why our Saviour useth an allegoricall speech unto Simon and Andrew It may now further be demanded why he useth this allegory of Fishing unto them Because this allusion doth most aptly denote unto us the office of Ministers to wit the Fishing and gaining of soules unto God Malac. 4.6 Answer particularly observe That in fishing wee must consider both the Fish themselves who First would not bee catched or taken but swimme away from the Net so naturall and carnall men would not be wonne by the word of God would not be taken captive by the Net of the Gospel Secondly they are not taken by the hooke except they bite Ob Ierusalem how gladly would I have gathered thee together as a hen gathereth her chickings under her wings but ye would not b Matth. 23.37 Fishers and that both in respect of the 1. Knowledge Fishers must know all shelves and rockes and shallowes the ebbing and flowing of the sea so Ministers must know how to direct in prosperity and adversity how to steere aright course through the vices and heresies of the world they must know the evills and remedies that they may both save themselves and those that heare them and saile by their direction 2. Diligence and care required in them wherein observe three things First Fishermen must observe the heavens and the nature of the fishes thus the Apostle saith to the weake I became as weake that I might gaine the weake I am made all things to all men that I might by all meanes save some a 1 Cor. 9.19.20 21 22. Secondly they must endure cold and danger Fishers must put to sea in winter as well as Sommer exposing themselves to dangerous stormes which frequently assaile them in their calling Thus the Apostles suffered hunger and thirst and nakednesse and colde and buffeting and persecuting b 1 Cor. 4.11 and 2 Cor. 6.8 Thirdly Fishers worke continually night and day we have laboured all night saith the Apostles but have catched nothing c Luke 5.5 Fishes are not taken except they bite and eat the baite and therefore First recusants that will not come unto the word of God can gaine nothing by it Secondly those amongst us that like Martha are troubled about many things preferring the cares of the world before the cates of the word cannot be wonne by it Thirdly those that are present at the preaching of the word but not attentive unto the word preached reape no benefit by it because they learne it not Fourthly those that attend to the hearing of the word but cannot intend the practise of the word are not catched by it Fishes are not taken by looking upon the bait but by the eating thereof so it is not speculation but practise not knowledge but active obedience that benefits our soules Fishers had neede know both shelves and shallow places and therefore those that are ignorant of the nature of sinne and grace or that knowe not the evils and remedies of the disease and the cure should not intrude themselves into this function for they are unfit fishers of men Fishers observe the seasons and the nature of the fishes for which they labour so Ministers must first observe the heavens the blasts of the Spirit the zeale of the hearts that is the occasions offered unto us by the Lord of preaching the word as Saint Paul saith I came to Troas to preach Christs Gospel and a doore was opened unto me of the Lord g 2 Cor 2.12 that is the Lord gave me liberty opportunity or occasion with benefit and profit to preach the Gospel of Christ Secondly we are made all things to all men we must apply our selves to all sorts of maladies evils diseases and sores and that three manner of waies viz. First Opere by preaching and catechizing examining conferring disputing that the people may bee made perfect h 2 Tim. 3.16 and 4 2. Secondly Objecto by reprehending and reprooving whatsoever is amisse whether drunkennesse or adultery or oppression or blasphemy or lying or filthy speaking or any sinne whatsoever Thirdly Modo sometimes reprooving mildly sometimes with feare plucking them out of the fire i Iude ver 22.23 sometimes with a rod sometimes with the Spirit of meekenesse reade 1 Cor. 4.21 and corner 1 Cor. 5.3.4 with 2 Cor. 2.7.8 and Gal. 3 1. with 4.12.19 and Nehem. 5 11. with verse 13. Neither must people thinke that Ministers doe this in hatred to the partie sinning but that they might present them as chast virgins unto the Lord. Fishers expose themselves to cold and danger in the discharging or executing of their callings so doe Ministers and therefore people first should thinke Ministers worthy of honour and reverence yea secondly of maintenance yea thirdly and principally be careful that they loose not their
that Christ would preach in a Synagogue which had beene defiled by manifold superstitions rather then not preach at all that being the principall worke for which he was sent as it is ours who are his Messengers § 4. The Gospel of the Kingdome Why is Sect. 4 it called the Gospel of the Kingdome Quest 1 In a double respect viz. First in respect of God Secondly in respect of us First it is called the Gospell of the Kingdome in Answ 1 respect of God because wee are exules rebels outlawes and it is God onely that of his infinite mercy and love calles us by the Gospel unto his Kingdome power and Soveraignty Teaching Observ 1 us that the end of preaching is to bring us unto the subjection and service of God to draw the hearts of children to their Fathers c Malach. 4.6 wee ought to be the Lords both by creation and election and every way both in body and soule but by sinne and the malice of Sathan we are now none of Gods neither have any part in him at all but are wholly opposite unto him both in hearts and lives deprived of the glory of God a Rom. 3.24 reprobate unto every good worke and polluted both in soule and body wherefore our condition being thus desperately miserable in our selves the Lord in much mercie sends the Gospell unto us his scope therein being to reconcile us thereby unto himselfe And therefore first let us put off the workes of darknesse and in our lives and conversations submit and subject our selves unto the obedience of God doing willingly and readily that which hee requires of us in the Gospell And then secondly wee may bee sure of remission and pardon of all our sinnes of reconciliation unto our God in and through Christ of protection and providence both spirituall and temporall yea of whatsoever is good here and of eternall glorie hereafter for all these are promised by him that is faithfull in his promises to all those that truely obey the preaching of the Gospell of the kingdome Answ 2 Secondly it is called the Gospell of the Kingdome in respect of us because it calleth us unto our Coronation and to the enjoying of a Kingdome not that every faithfull person shall bee made a King or Ruler over some one Nation or People neither have a temporall Diademe set upon his head But first because the greatest things in this world are Kingdomes therefore it is called the Gospel of the kingdome because it brings us unto that honour pleasure joy and felicitie which farre exceeds all temporall possessions crownes royalties and Monarchies whatsoever And secondly because Kings are free and subject unto none therefore it is called the Gospell of the Kingdome because thereby Obser 2 wee are made the free men of Jesus Christ The holy Ghost by this phrase teaching us that the joyes of the faithful are greater than all the joyes that worldlings partake Wherein doth the joy and felicitie of the Quest 2 children of God consist In a full assurance that they shall want nothing either spirituall or temporall Answ which may conduce unto the happinesse of Soule and body both in this life and the life to come Or their happinesse consists in a sure and certaine confidence that all those many and gracious promises shall in the Lords appoynted time bee fulfilled and made good unto them which Christ hath made in the Gospell both concerning temporall blessings and spirituall graces and eternall glory More particularly First those that are obedient unto the Gospell and word of God have a promise of temporall blessings to wit that rather Lyons shall hunger and bee destitute of a prey then they want any good thing which they stand in need of a Psa 34.10 because they shall be like trees planted by the rivers side and whatsoever they doe it shall prosper b Psal 1.3 and Ierem. 17.7 yea their seed shall bee mightie upon earth the generation of the upright shall bee blessed yea wealth and riches shall be in his house c Psal 112 2.3 Secondly they have a promise of spirituall graces to wit first protection against Sathan because although Sathan be strong yet Christ is stronger d Luk. 1◠22. yea protection against sinne it shall not reigne over them e Rom. ◠14 neither shall they sin unto death f 1 Ioh. 3.9 Secondly that they shall delight themselves in the workes of holinesse in the wayes of God and in the exercises of Religion Read to this purpose the whole 119. Psalme Thirdly they shall have peace of conscience g Phil. 4.7 that being alwayes quiet excusing not accusing them yea such a peace that nothing can dismay them or cause them to doubt or feare or to forsake their hold that is the Lord in whom they trust h Iob. 13.15 and Rom. 8.36 c. Thirdly they have a promise of eternall glory where first is life everlasting Secondly glorified bodies Thirdly absolute freedome Fourthly deliverance from all miseries disasters griefes whatsoever Fiftly the presence of God the sight of whose face shall be our chiefest felicitie as followes in the next chapter To summe up all the childe of God I. Considers who it is that makes all these large promises in the Gospell it is the Lord who is faithfull in his promises they being all Yea and Amen unto the faithfull in Christ Jesus yea it is the Lord who is so true and certaine in his word that everie word of his shall bee accomplished and heaven and earth shall rather passe away than one Iota or tittle of his word shall fall to the ground unfulfilled II. He considers what God promises A sufficiencie in temporall things security safetie and joy in spirituall things yea unspeakable happinesse in the kingdome of heaven where his body shall neither bee subject to death nor corruption nor captivitie nor sicknesse nor misery but shall live for ever a glorified body enjoying the fruition and sight of God in eternall blisse Now the consideration of these two things makes the childe of God enjoy heaven upon earth and a greater measure of comfort than the possession of the whole world could afford unto him the assurance of the accomplishment of these promises unto him puts more gladnesse in his heart than all the things and comforts of this life can in the heart of the worldling i Psal 4.7 And therefore aptly is the Gospell called the Gospell of the Kingdome because it calles and invites us to greater joy happinesse and glory than the greatest Monarch enjoyes § 5 Healing all manner of sicknesses and all manner Sect. 5 of diseases Christ wee see first teacheth them and preacheth unto them and then bestowes corporall blessings upon them Why doth our Saviour worke miracles after Quest 1 preaching First ob dignitatem because of the excellencie Answ 1 of preaching the word is preferred before miracles as a more worthy thing miracles being wrought for the praise
20.2 and Ahaziah is blamed for this because he sought not unto God in his sicknesse but to the Physitians d 2 King 1.3 Fourthly off-spring and children come from the Lord thus the Psalmist Children are an heritage of the Lord and the fruit of the wombe is his reward e Psal 127 3. and it is he onely that opens the wombe making the barren to bring forth for which cause Anna repaires unto him praying for a child f 1 Sam. 1 10. Fiftly Marriages are disposed by God and a good wife comes from him g Prov. 19 14. and therefore Abrahams servant prayes unto him so to direct his journey that he may obtaine a wife for his Masters sonne h Gen. 24.12 c. and v. 50. Sixtly Food and Raiment comes from the Lord and therefore Iacob not knowing what would become of him in the place to which hee went he desires God to provide him meat to eat and cloathes to put on i Gen. 28.20 Seventhly the Lord prospereth buildings and therefore Nehemiah fearing lest the worke should be hindred prayeth unto God to prosper it which he doth k Nehem. 4.9 Eightly Raine in time of drought comes from the Lord and therefore Elias prayes unto him for it l 1 King 18.42 Thus the Lord is our cornucopia that affords unto us whatsoever is good in him dwelling all fulnesse and therefore in all our necessityes let us repaire unto him begging from him what wee stand in need of observing these two cautions I. In petendo in thy supplications crave first those things that are most worthy and temporal things onely in the second place m Mat. 6.33 II. In sperando in our hope to be heard let us first labour to bee converted from sinne unto God and then we have a promise to be heard n Malach. 3.10 otherwise none o Ierem. 5.25 Thirdly Christ chooseth to heale cure and the like that in a type hee might shew that hee onely cures the diseases and maladies of the soule but of this wee have elsewhere amply to treat of and therefore here I omit it § 6. Healing their sicknesses and Sect. 6 diseases How doe these differ Quest First some say by sickenesse is meant the infirmities Answ 1 of the body but by diseases the maladies of the soule thus thinkes Chrysost if it be his worke op imperf s Answ 2 Secondly others thinke that they both are to be referred to the body and are either Synonyma both signifying one and the same thing or that the one signifies great infirmities and the other little Thirdly it is onely to bee understood of bodily Answ 3 infirmities griefes historically or literally but typically it may imply spirituall diseases and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the greater maladies and more grievous and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesser and more easie to be borne which is therefore added to shew that Christ cured the least as well as the greatest or that he vouchsafed to helpe all that were in any sort distressed that either came or were brought unto him but of this in the next section Omnes all diseases and all sickenesses How did Sect. 7 Christ heale all Quest 1 Not collectivè as they say as though hee Answ 1 left none sicke in all Galilee or in any place where he came but distributivè that hee cured some of all sorts of diseases Thus answers Calvin Secondly I rather thinke that is to be understood Answ 2 collectivè then distributivè that is both of persons and maladies that all persons whatsoever and howsoever diseased that either came or were brought unto him were cured by him no person or plague sent away without redresse Wherein two things are held forth unto our view first that nothing is impossible unto Christ for he can cure all and all manner of sicknesses and diseases Secondly that Christ cures all our sicknesses and all our sores or Christ perfectly cures all our sinnes What sinnes doth Christ cure Quest 2 All whatsoever Answ though our sinnes were as blood yet they shall bee cleane washed away Isai 1.18 read Ezec. 18.22 Ier. 50.20 Mich. 7.19 and 1 Ioh. 1.7 The blood of Christ purgeth us from all our sinnes How doth this appeare that Christ purgeth us Quest 3 from all sinnes First it appeares robore agentis by the omnipotency Answ 1 of the work-man Christ doth nothing imperfectly Secondly this appeares valore pretij by the Answ 2 worth and value of the price paid by Christ his blood was a satisfaction to the full for all our sinnes Thirdly this appeares modo agendi by the Answ 3 manner of working Non tollit ut non sint sed ut non imputentur Hee hath cured and healed all our sinnes not so as that we have no sinne inhering in us but that none we commit shall be imputed unto us And therefore if we have Christ we have enough we need not the merit of the Saints to bring us to heaven as the Papists teach But they object Object that they desire not the merits of the Saints to bring them to glory but only the intercession of the Saints for them unto Christ and some simple Papists thinke this to be all that they believe or that their Church teacheth First suppose it were thus yet there is no necessity Answ 1 of this for Christ is more full of mercy and love towards his then either man or Saint or Angell can bee they dare avouch indeed the Blessed Virgin to be more mercifull then Christ but this is no lesse then plaine blasphemy as shall elswhere be shewed I say there is no need of any intercessours unto Christ nay there ought to be none because intercession is the office of Christ And hence the Wise Men being instructed by the Holy Spirit as was shewed before fall downe before Christ not before the Virgin and worship him not her Answ 2 Secondly the objection is false for besides their invocation of Saints they doe offer up the Merits of the Saints unto God with manifold blasphemies as for example First they offer unto God the Merits of the Saints or more plainly they pray unto God to heare them for the Saints sake Quaesumus domine ut per merita Christoferi Erasmi Thomae c. Wee beseech thee oh Lord to heare us for the Merits of Saint Christopher Erasmus Thomas Becket Damian Hierome Martha Gertrude c. a Chemnit exam p. 3. 154. Yea most plainely Supplicamus domine ut meritis Rochae ab aeternà morte liberemur b Ibid. f. 153. b. b. That is heare us good Lord by the Merits of Saint Roch deliver us from eternall death and divers the like blasphemies c Lege f. 158. a. Secondly they desire protection and preservation from the Saints they have a prayer unto Saint Andrew O tuis meritis me a futurà irâ defendas Oh holy Saint Andrew defend me by thy merits from the wrath to
5.14 as if hee would say this long and heavie disease hath been inflicted upon thee for thy former sinnes and therefore take heed of sinning hereafter Thus the Apostle tells the Corinthians that for their unreverent and unworthy receiving of the holy communion many were sicke and weake among them and many slept that is many were sicke and many dead e 1 Cor. 11.31 Secondly sometimes sicknesse is inflicted upon us to curbe and keepe us backe from sinne thus David was afflicted f Psa 119 67.71 Thirdly sometimes to stop the mouthes of others thus Davids childe was stricken with sicknesse and death g 2 Sam. 12.14 Fourthly sometimes to teach others by their example that are thus afflicted thus the Lord daily layes sicknesse upon some for the instruction of others and thus the Galileans were wounded h Luk. 13.3.5 Fiftly sometimes to glorifie God and that either By the miracle which is wrought thus God was glorified by the blind man i Ioh. 9.3 By our patience and thus Iob was afflicted with boyles and sores And hence they are called Trials wherefore we must apply all our sicknesses and griefes of body to the comfort and advantage of the soule learning therein I. to encrease in patience II. to repent us of our sinnes and III. to grow up in faith and confidence in God in and through the onely Physitian of the Soule Jesus Christ Fourthly Lunaticos those that were lunaticke Answ 4 some question there is about the meaning of this word First some a Aretius sup say that Lunatici signifie Epilepticâ—s either those that were sick of the falling sicknesse or the Epilepsie a disease which deprives one of the use of minde and sense together for a time it is called by the Physitians Morbus sacer and Comitialis and Herculeus Secondly I rather thinke that Lunatici here signifies Maniacos those that are madde brain-sicke and deprived of common sense and are called lunaticke for divers causes according to the opinion of divers First some think because this disease is caused by the influence of the Moone b A retius sup Secondly others thinke because those only which are born directly at the change of the Moone are afflicted with this disease Thirdly others thinke they are so called because this disease is bred in the braine by the Aspect of the Moone with other Planets Fourthly because this evill doth encrease and decrease according to the encrease and decrease of the Moone and in this sense it is a symbol of sinne for our hearts are dunghils or noysome channels and the more they are stirred the more they smell the more our affections are excited and provoked unto sinne the more madde wee grow therein And therefore none must thinke that they are free from this lunacie of sinne because they are not excited but if they be prone unto sinne when they are provoked or occasion is offered certainly they are not in their right wits or mindes or not rightly disposed in their soules and therefore had need labour by Christ to be healed of this phrenzie Fiftly Damoniacos those that are possessed of Answ 5 Divels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit which first Plato and the Philosophers used for God Secondly or for the good and evill Genius Or thirdly for an evill Spirit and thus the holy Scripture alwayes useth it Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a damone teneor I am captivated or taken by the Divell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obsessus besieged or beset round about with the Divell Thus by nature wee are assaulted daily by one Divell or other which is in us there is a Divell of pride of anger and of envie and of luxurie and of drunkennesse and of calumnie and of covetousnesse and of treachery and of blasphemy and of prophanenesse by which we are daily tempted and therefore we must repaire to the Physitian of our soules for preservation from this internall foe Answ 6 Sixtly Paralyticos the Palsie this is an ordinarie disease in the Soule when the Nerves are bound and there is no power of moving and therefore power and abilitie is to bee begged at Gods hands Thus much for the second generall answer why our Saviour is sayd here to cure onely great maladies Answ 3 Thirdly others say this was done Propter Medicum for the Physitians sake these sicknesses that were more incurable unto others hee cures but those that ordinary Physitians could helpe he omits Answ 4 Fourthly Christ cured all sorts of sicknesses but these great diseases are onely named to shew us that nothing is incurable unto God or that Christ cures and heales all our evils and infirmities both corporall and spirituall This is the difference betweene Christ and the best of Christians they by the power of Christ can doe some things but not others as for example the Apostles can restore the lame to their legges c Acts 3.16 but they cannot cast out Divels alwayes d Mat. 17.16 Paul could recover some sicke persons by sending his handkerchiefe unto them e Act. 19.12 but hee cannot restore unto health Epaphroditus that was so deare unto him f Phil. 2.27 Peters shadow could heale some and his word destroy Ananias and his wife but hee could not deliver or free himselfe from prison Acts 12 nor from the hands of Nero g Eusebius But Christ can doe all things whatsoever he will whensoever he will and therefore in all our sicknesse and distresse and danger let us have recourse onely to Christ unto whom no cure is hard Quest 5 Is there any at least amongst Christians that seeke helpe in their sicknesse at the hands of any other Answ Some seeke helpe from Hell Some from Earth Some from Heaven First some forsake seeking unto Christ and travell unto Hell to be cured by the Divell Thus Ahazia sendeth to Baalzebub the god rather the Idoll or Divell of Ekron 2 King 1.2.3 that by him he might bee cured of his hurt and thus many repaire to witches and wizards in their sicknesse as we shewed before Secondly some neglecting Christ seeke helpe from the Earth these are they who repaire unto the Physitians and trust in their skill True it is hee is to be honoured and used and sought unto as a lawfull remedie as we may see in these places Ecclesiasticus 10.11 and 18.10 and 38.1 and Genes 50.2 and Ezech. 47.12 and Apoc 22.2 But we must neither trust in the Physitians helpe nor despaire of health though wee should bee deprived of it for this is blamed in these Scriptures 2 Chron. 16.12 and Ierem. 46.11 and Mark 5.26 Thirdly some neglecting the helpe of this heavenly Physitian Christ make choice of others in Heaven to wit the Saints These are the Papists who in their distresse flye unto the glorified spirits for health helpe and succour and they approve and prove the efficacy of this practise by many miracles as true
griefes whatsoever as for example First if thou bee in any temporall danger then here is thy comfort that all things shall worke together for the best unto thee x Rom. 8.28 Secondly if thou bee derided for the profession of religion the holy Comforter will afford internall consolation unto thee Thirdly dost thou mourne for the sinnes of others and art in feare for them then here is thy comfort viz. 1. If they be righteous men who have sinned and for whose sinnes thou art troubled thou must remember they stand or fall to their own Master y Rom. 14.4 2. If they bee wicked men for whose sinnes thou mournest and whose persons thou art afraid of in regard of their sinnes yet thou maist be comforted through hope What hope can we have in bewailing the sins Quest 7 of the world and of wicked men Chrysost imperf First it may be that by thy prayers tears counsell Answ 1 advice some may be converted although the Apostle feares the worst and heares bad enough of those unto whom he writes yet hee hopes the best Heb. 6.9 Secondly the audaciousnesse and boldnesse of Answ 2 the wicked in sinning shall not be perpetuall for Christ will come to judge the world and therefore hence wee may have some comfort in our mourning for the sinnes of the wicked Thirdly God will glorifie himselfe either by Answ 3 converting them from sinne or by confounding them for sinne Wherefore in regard of Gods glory wee are not utterly deprived of comfort in our sorrow for their sinnes Answ 4 Fourthly at least when wee see apparantly that they belong not unto God we then mourne no more that is if we see them die in their sins as they lived in their iniquities then wee are to cease our mourning for them and therefore in bewailing the sinnes of the world wee have this hope that either our mourning shall be turned into mirth by their amending or shal be brought to end by their death Fourthly if thou grievest for thy owne sinnes committed against thy God thou maist hearken what the Lord saith and hee will speake peace unto thee he will tell thee he desires not the death of a sinner but rather that he should turne from his sinnes and live He will tell thee that the sacrifices of God are a broken and contrite heart and such a sacrifice he will not despise z Psa 51.17 Yea thy Christ will tell thee that if thou feele thy sinnes to be a burthen unto thee that hee will ease thy shoulders of that load if thou wilt but come unto him a Mat. 11.28 Thus the Lord hath particular comforts for all the griefes of his children or whatsoever their causes of mourning be And thus we have seene the first consolation which wee have from this Blessed Comforter and that is temporall Secondly the Holy Spirit gives unto all holy mourners spirituall solace and that two wayes first by mitigating their affliction by inward comfort hence they can rejoyce in tribulation b Rom. 5.3 yea hence they can cheerfully endure death c Rom. 8.36 as we see in Paul Acts 20. and in the other Saints Heb. 11.35 c. And in the Apostles who rejoyce that God is pleased to thinke them worthy to suffer for Christs sake d Acts 5.41 Secondly by giving unto them internall peace of conscience both with themselves and with their God e Phil. 4.7 insomuch as they become thereby more then conquerers in their greatest afflictions and tryals f Rom. 8.31.37 and 2 Cor. 1.4 Thirdly this Paracletus will give unto these mourners in Zion eternall consolation in the new Jerusalem which is above where and when Death shall be swallowed up in victory and all teares wiped from off their faces g Esa 25.8 and Apoc. 7.17 Revel 21.4 And their temporal mourning changed into eternal mirth as Abraham saith to Dives of Lazarus he in his life time received paines therefore now hee is comforted h Luk. 16.25 and hence it is called everlastâ—ng consolation i 2 Thess 2.16 yea joy and comfort which the heart of a mortall man is not able to conceive off k 1 Cor. 2.9.10 Quest 8 How many degrees are there of this Eternall Consolation Answ Two to wit First from death when the spirit returnes unto God that gave it and the soule is caried by the Angels into heaven to enjoy the joyes of that celestiall paradise with Christ for ever and ever The second is from the resurrection when the body beeing united into the soule both are made partakers of that eternall blisse when we can see God with these same eyes l Iob. 19.26 having put on immortality as a garment and our corruptible bodies being made incorruptible And therefore from the consideration hereof we may see how blessed a thing it is to mourne and to want comfort for a while here on earth and how wide they shoot that thinke those happy that laugh and rejoyce here on earth Extrema gaudij luctus occupat the end of temporall joy is eternall sorrow as wee see in Dives thou in thy life time receivedst pleasure saith Abraham therefore now thou art tormented m Luk. 16 25. We see worldlings rejoyce and expose themselves wholly to profuse laughter and mirth according to that of the Prophet The harpe and the violl the tabret and pipe and wine are in their feasts n Esa 5.12 with joy and gladnesse slaying Oxen killing sheep eating flesh and drinking wine o Esa 22.13 in bowles chaunting to the sound of the violl inventing instruments of musicke and anointing themselves with the chiefe ointments p Amos 6 5.6 But all this jollity doth not argue felicity the lives of worldlings being meerely tragicall that is merry in the beginning but the Catastrophe death and misery Balthazar feasts but by and by trembles and within few houres is slaine Dan. 5.5 And many more like him spend their daies in good things and in a moment goe downe into the pit q Iob. 21.13 And therefore let us remember how vaine all the joyes of this world are and not place our felicity in them or thinke our selves happy because we enjoy them but rath r thinke blessed are they that mourne What comforts may we be supported withall Quest. 9 in the time of our sorrow What consolations may wee propound unto our selves in our distresse that we may the more patiently beare and undergoe it Ruminate in the day of mourning and time of griefe of these five things Remember first Answ that affliction is common with thee unto all the faithfull and therefore thou mayest the better beare it r Heb. 12.8 Secondly remember affliction may bee grievous to the body but it is joyous to the soule our Saviour sayth Feare not him nor that which can kill the body but feare him and that which can cast body and soule into hell fire And therefore we should not
feare affliction because it can but kill the body it cannot destroy the soule Thirdly remember the pleasures of sinne are but for a season wicked delights and joy may be pleasing unto us a while but the end thereof is death and therefore we had better bee cloathed with mourning than girded with this mirth Fourthly remember thy sorrow and mourning shall not long last it shall but endure for a night thou shalt not be long under the Chyrurgians sharpe instrument and therefore beare patiently thy momentany paine Fiftly remember most undoubtedly thy sorrow shall end in eternall joy and glory For if thou patiently suffer with Christ and for Christ then thou shalt be glorified with him ſ Rom 8.17 when and where all griefe and cause of sorrow shall be taken away as our Saviour saith in this verse Blessed are they that mourne for they shall be comforted VERS 5. Blessed are the meeke Vers 5 for they shall inherit the earth § 1. Blessed are the meeke The Fathers and Sect. 1 School-men as was shewed before vers 3. Quest doe onely observe here seven Beatitudes and some of the Fathers and most of the Papists do make Povertie in Spirit the first beatitude and Meeknesse the second and Mourning the third c. Whence they propound this question Why is meeknesse put after povertie of spirit Answ 1 First those that are humble and poore are ordinarily contemned and usually injured and subject to much hard and harsh measure upon the earth and therefore they stand principally in need of meeknesse lest otherwise they should bee provoked unto anger and impatience and desire of revenge Answ 2 Secondly Meeknesse is put after Humilitie and povertie of Spirit because the humble and poore are disposed and more apt unto meekenesse as proud and great rich men are more prone unto anger t Charthus s Sect. 2 § 2. For they shall inherit the earth What Quest 1 is the meaning of these words Answ 1 First some understand this of a sensible or an intelligible earth-these Chrysost s Imperf doth reject Answ 2 Secondly some understand our glorified bodies as David sayth My portion is in the land of the living u Psal 27.13 as if he would say our bodies while we live here are the land of the dead but are called the land of the living when they are glorified Chrysost imperf Answ 3 Thirdly some understand this of the body of Christ that t s of the glory of his claryfied body Thus Saint Hilary upon these words understands them Answ 4 Fourthly by earth some understand eternity to wit eitheir first the heaven of the blessed which is called earth in respect of the imperiall heaven or the court in respect of the throne of God and the Temple of the most high Or Secondly by eternity is meant that new earth which Saint Peter mentioneth 2 Pet. 3. and which is called earth in respect of heaven Chrysost imperf Answ 5 Fiftly some understand this literally of this world they shall inherit the earth that is the world and thus almost all our late divines expound it Answ 6 Sixtly some conjoyne them both understanding both earth and heaven the life present and to come Non de futura solum sed etiam de praesenti Chrys s And thus I take the words indeed to be understood but yet for a more methodicall orderly handling of them we will severally observe a double sense viz. First they are to be understood of this life present Secondly of the life to come First by Earth is meant the life present Meek men are thought to bee deprived of the riches and possessions of this world by worldlings but Christ shewes here the contrary that they shall possesse the earth v Chrys s de variis Or more plainely that although God give unto the meeke eternall life and would have them to expect it and hope for it yet over and above he doth also give them earthly possessions the promise of future blessings doth not take away the hope of present for holinesse hath a promise both of this life and the life to come w 1 Tim. 4.8 which promise is principally and particularly confirmed and made unto the meek both by our Saviour here and also by the Prophet David Psal 27 9.11.22 How doth God give the earth in this sense Quest 2 unto the meeke for we see them often poore persecuted afflicted destitute of food raiment habitation flying from place to place for the safeguard of their lives as meeke Moses was constrained to doe First some understand this of the men of the Answ 1 world as if our Saviour should say blessed are the meeke upon the earth for they shall have many friends in the world And therefore those that desire amity and not enmity let them embrace meeknesse what benefit is it to be opposed by all it were certainely much better to be beloved of all We hate proud men we avoid the company and society of angry men those that are cruell though great men wee wish in their graves now meeke gentle and humblemen are free from that hatred these wishes and consequently gain much love and friendship amongst men Secondly some understand this of the fruition Answ 2 of their part or portion in earthly things as if our Saviour would say blessed are the meeke for others are so troubled turmoiled molested and disquieted that they have no comfort in any thing they enjoy but are in regard of any comfortable use thereof deprived as well of those things which they have as which they have not but they shall enjoy what they possesse with joy and comfort yea although they bee as having nothing x 2 Cor. 6.10 yet they shall possesse all things Thirdly some understand this of the affaires Answ 3 and employments of this world because meeknesse is profitable unto us in every estate and condition of life As for example First meeknesse is very profitable unto those that have undertaken the state of Matrimony for so the Husband shall win his Wife and the Wife the Husband Plato tels us that if a man clap his hands together being both open or if one be shut the other open he takes no harme at all by the blow but if the fists bee both bent he will hurt his hands So if both husband and wife be mild and meeke or if the one be alwaies gentle patient and forbearing the bond of conjugall love doth long continue entire but if both be proud or furious or angry or hasty or revengeful then the Matrimoniall knot of love is quickely loosed and therefore meeknesse is profitable for the married couple if they desire long to continue in mutuall love Secondly meeknesse is very necessary and behovefull both unto children and servants that is Masters and Fathers by being meeke and gentle unto them shall gaine more love respect service and obedience of them then by being proud harsh and cruell unto them Parents and
be put and some indigent persons are to bee preferred before others Aliquando melius negatur quam datur h August Epist 48. because somtimes it is better to say some persons nay than to give unto them And therefore before wee give wee should examine two impediments to wit First Legis of the Law doth not the law forbid thee to give to such and such that is to wandring beggars who will not keepe at home where the Law provides they should be provided for Religion doth not teach us to despise just lawes as their lewd practises shew they doe These lawes are founded upon religion and Christian Prudence because wee cannot truly know the want of those whose persons and habitations wee know not and therfore all poore are to make their wants knowne unto that parish and people that know both them and their necessities And those who will not doe thus but contrary to all law and government wander abroad are either not to bee relieved at all or if wee relieve them wee should procure that they may be corrected withall either by stocks or whip Thus the just prohibition of the law may hinder our almes Secondly Conscientiae of conscience we must doe good especially to the houshold of faith Galath 6.10 for his soule will blesse us and God will heare his prayers for us but hee will not heare the prayers of the wicked and therefore our Saviour sayth that which is given to a Disciple nomine Discipuli in the name of a Disciple shall bee accepted and rewarded i Mat. 10.42 And therefore before wee give wee should examine both the persons povertie and his religion May wee not then give reliefe unto wicked Quest. 24 poore men Certainely we may observing these cautions Answer or upon these conditions viz. First if thou dost not know him to be wicked Secondly if by thy almes thou dost not nourish him in his sinne or supply his necessity for the satisfying of his lewdnesse Thirdly if necessity urge thou mayst then relieve him that is although he be wicked yet if hee bee like to perish thou must helpe and succour him by thy charity Fourthly if thy almes given unto him doe not hinder thee from giving unto better than he is then thou mayst give but if the case should thus fall out with thee that if thou give unto him thou canst not give unto such an one who is as poore but a much better man then he thou art then to withhold thy hand from Fiftly if thou beest able to afford reliefe to both then thou mayst give unto both Secondly we must give our almes piously as wel as prudently that is mercy towards others is not accepted of God except it be joyned with piety in our selves Thus the Lord saith that if a just man shall give bread to the hungry it shall be rewarded k Ezech. 18.5 c. Audistis peccata redimi eleemosynis Dan. 4.24 ne intelligite perversè prosunt si mores mutaveris sin in malis perseveraveris non corrumpes judicium Dei eleemosynis tuis l Aug lib. hom 50. hom 19. It may be saith the Father thou observest Daniel to exhort the King to redeeme his sinnes by giving of almes but thou must dexterously understand this thus almes profit a man if he change his life but if he persevere in his perversnesse hee cannot then by all his almes bribe the Judge of all the world neither find any favour at all in judgement And thus Saint Iames doth plainly cleare the point in hand in saying Pure and undefiled religion is to visite and relieve the fatherlesse and widowes and immaculatum se servare to keepe himselfe unspotted m Iam. 1.27 True charity is a fruit of Repentance and is an approbation or tryal of our faith Quest 25 Who sinne against this rule First those who give almes è malè partis of evil Answ 1 gotten goods Honour God with thy substance got by thy just labours saith Salomon not by thy injustice or Usury or oppression or lying or fraud Answ 2 Secondly those who give malo animo out of an evill mind that is either out of hypocrisie that they may be seene and praised Mat 6.2 c. of men now this is not acceptable unto God as the Father said Ingrata Deo non quae videtur sed quae fit ideò ut videatur The Lord never is pleased with those almes which are therefore done that men may see them but with those that although men see them yet proceed from a mind truely mercifull and charitable n Chrysos s Answ 3 Thirdly they doe not give piè holily that live impiè ungodly many are bountifull unto the poore but wicked in their lives wherefore their almes is not gratfull unto God Qui egenti dat animam non custodit Rem tribuit Deo Se peccato o Greg. mor. 19. He that gives food to the poore but hunger-starves his owne poore soule gives his substance to God and himselfe to sinne And therefore he that desires to have his almes accepted must first indeavor to have his life purged Thus much may suffice for the first part of this verse wherein we have shewed who are blessed the mercifull what mercy it is that shall be rewarded with blessednesse and the division therof I come now unto the second part For they shall obtaine mercy There are two things here considerable 1. Illatio the Inference 2. Positio vel Ratio First the Inference is implyed in this word Nam For as if our Saviour would say those that obtaine mercy at Gods hands are blessed but these men who are mercifull shall obtaine mercy at Gods hands therefore they are blessed Obser 2 It is worth our observation that Christ saith not the mercifull men are blessed because they have deserved the love or Kingdome of God or have merited Heaven and happinesse but because habebunt misericordiam they shall have or obtaine grace and mercy from God Quest 26 Doth not Blessednesse proceed from our merits No but from the meere mercy of God Answ Saint Paul disputes this question Rom. 4.5.6 c. from Psal 32.1 c. and concludes that blessednesse proceedes not of debt but of grace So Zacharias being filled with the Holy Ghost prophecieth thus of his sonne Iohn Baptist that he was sent to give knowledge of salvation unto his people by the remission of their sinnes through the tender mercy of our God p Luke 1.67.77.78 Where most evidently we see that remission of sinnes and eternall salvation doe flow unto us not from our merits but Gods tender mercies Why may we not be made happy and blessed Quest 27 by our owne workes and deserts First because all our strength is but weaknesse Answ 1 Secondly because it is the Lord that workes Answ 2 in us whatsoever is good He converts us Lam. 5.21 of his owne good will he regenerates us Iam. 1.18 he gives both posse and velle
7.56 And Paul 2 Cor. 12. First all these were pure in heart Secondly this was miraculous and extra ordinary Answ 1 and temporall but the beatificall vision Answ 2 in heaven shall be ordinarie and perpetuall and the pure in heart shall see God continually and eternally Thirdly this sight of God which these had Answ 3 on earth was imperfect Abraham saw God like a man Gen. 18. Ezechiel saw him imperperfectly and Moses saw not Gods face Exod. 33. But the pure in heart in heaven shall see God perfectly and not in part they shall see him face to face as they are seene and not darkely or through a glasse r 1 Cor. 13 10 11 12. But hath not this promise place in this life doe not the pure in heart see God at all on earth Quest 3 but onely in heaven This promise hath place both in this life in the life to come Answ the pure in heart see God both on earth in heaven but after a divers manner Here then observe that there is a manifold vision of God The Uision and sight of God is either in the life Present and that either First Intelligendo by understanding either the Or Nature and person of God but as hee is simple Observ who thinkes a little shell can containe all the water in the sea so is hee who thinkes the shallow shell of mans braine can comprehend in this life the nature and person of God perfectly yet by speculation and contemplation and a serious studie of the Scriptures together with the intent consideration of the Attributes of God the pure in heart may understand something The will and word of God Secondly Videndo by seeing some representations of him as those holy men did whereof wee spake before quest 2. Thirdly sentiendo by perceiving either the Mercy of God which is called his face Thus Aaron was to blesse the people The Lord make his face to shine upon thee that is shew mercy unto thee t Numb 6.25 so Psalme 13.1.44.14 and 80.7 Thus Moses by faith saw him who is invisible u Heb. 11.27 and feared not the wrath of the King of Egypt because he was sensible of Gods mercy Peace of God which passeth all expression x Philip. 4.7 or by rasting how sweete and good the Lords is Psal 34.8 To come and that is two fold to wit either Corporeall with the bodily eye which is impossible Or Spirituall with the eye of the soule which is the knowledge of the nature of God and is either Perfect in regard of our capacitie apprehension as every vessell throwne into the sea shall be filled Absolute and thus onely God can comprehend what God is In this life the pure in heart see God by understanding his will the meaning therefore of this verse may bee this Blessed are the pure in heart for they shall see God that is the pure in heart and minde shall see the will and truth and Obser 1 majestie of God shining in his word or purity of heart doth helpe us unto the true understanding of the word of God Be renewed sayth the Apostle in your mindes that you may prove what that good and perfect and acceptable will of God is y Rom. 12. Ephes 5.8.10 And therefore we should purge our hearts from all pollutions that so wee might bee able to understand what is acceptable unto the Lord. Object As for the true corporall sight of God which I sayd was impossible it is objected The eyes of a glorified body in heaven differ much from the eyes of a corrupt and earthly body and therefore our bodies being glorified wee may truely and corporally see God Answ God hath no corporall but a spirituall substance and therefore is onely perspicuous unto the eye of the soule and not at all obvious to the eyes of the body although they bee glorified In the life to come the pure in heart shall see God with a spirituall sight that is although the Creature cannot absolutely comprehend the Creator yet hee may with a certaine degree of perfection Quest 4 What benefit shall we reap by this vision and sight of God that our Saviour pronounceth him blessed that shall enjoy it Answ 1 First we shall enjoy many things in Heaven by vertue of this sight which here I forbeare to enlarge we shall there have health beautie and agilitie of body wee shall also have light without darknesse joy without sorrow desire without paine love without hatred or discontent fulnesse of joy without any loathing life without death health without sicknesse peace without warre or the least disturbance a Greg. s Psalm paenitentiales Secondly this beatificall vision none can perfectly define nor fully describe but yet some things wee may conjecture at as for example First wee shall know the immense Deitie the simplest in heaven shall farre exceed in wisedome and the knowledge of God the wisest upon earth Secondly wee shall have Angels Prophets Apostles Martyrs Patriarches and all the blessed Saints to bee our Companions Thirdly wee shall there have true solid and ineffable joy wherein wee shall delight and with which our soules shall be satisfied Fourthly wee shall have a new and continued desire after this joy for our desire shall be without any lacke and our fulnesse without any dislike Fiftly God himselfe will be all in all unto us And therefore let us give our selves unto puritie in this life that we may be assured of protection grace and peace of conscience here and of immortalitie and felicitie for ever hereafter VERS 9. Blessed are the Peace-makers for they shall be called the children of God Vers 9 § 1. Blessed are the Peace-makers Who Sect. 1 are Peace-makers Quest 1 First some expound this of the reconciling of brethren that is both those who reconcile them that jarre and those who are reconciled Answ 1 unto them whom they have offended Chrysost sup Op. imperf Secondly some expound this of those who Answ 2 are good and peaceable in themselves Vis cognoscere quis pacificus andi Psalm 34.14 Cave à malo sequere pacem August de Serm. Dom. Wouldst thou know who is a Peace-maker listen then unto the Psalmist and hee will tell thee that it is hee who eschewes evill and followes after peace Thirdly some understand it of those who Answ 3 are slow to anger but ready to forgive and pardon Obliti eorum quibus offendi possunt in fratrum charitate viventes Hilarius that is hee is a peace-maker who lives in love and charitie with his brethren passing by and forgetting those injuries which are offered unto him Fourthly some expound it of those who Answ 4 labour to subdue and subject all rebellious motions to the obedience of the Spirit who first labour for peace in themselves and then make peace amongst others Quid enim prodest alios pacare dum intus bella vitiorum Hierom. sup What benefit is it to make peace amongst others while
so fast as his life and conversation pulleth downe most men not regarding so much what is said by Ministers as what is done by them and therefore our Saviour here earnestly perswades his Apostles and under them all Ministers to take heed that they be not found unsavoury salt Why must Ministers bee thus carefull to be in Quest 2 their lives and doctrine seasoning salt First because if they be unsavoury salt they Answ 1 will bee a meanes to draw many into euerlasting perdition Secondly because although otherwise they Answ 2 be endowed with great and eminent gifts yet if they be unsavoury salt they are altogether unprofitable in the Church of Christ Thirdly because if they bee not savoury salt Answ 3 they shall bee had in contempt for that is signified by this phrase of treading under foot Fourthly if they be not seasoning salt they shall Answ 4 bee cast into utter darkenesse where their torments shall bee greater and more exquisite then the torments of other wicked men And therfore great should the Ministers care be that his owne soule may bee seasoned with knowledge and grace that his doctrine may be sound and his life sincere that so both by doctrine and example they may be instruments to season the hearts and direct the lives of others VERS 14. Yee are the light of the world Vers 14 a City that is set on an hill cannot be hid § 1. Yee are the light of the world The occasion Sect. 1 of these words was this I. Some altogether neglect the word preached II. Some hate he preaching of the word Whence it comes to passe that Ministers are partly weary with preaching because they see they doe but cast pearls before swine and plow the sand Our Saviour in his infinite wisedome observing and knowing this doth excite and stirre up Ministers unto industry and diligence in their office by a double parable First of salt vers 13. Secondly of light vers 14 15 16. Whether doe these two parables signifie one Quest 1 and the same thing or divers Both the Parables have the same scope Answ but yet a threefold difference may bee observed in them viz. First salt doth preserve meat from being any worse then it is whē it is salted but if it be tainted before it be salted then the salt doth not reduce it to his first estate or make it as good as it was But light doth reduce us from that darkenesse and ignorance wherein we were a Chrysost imperf s Secondly salt hath reference to a good conversation light unto sound Doctrine b Ib. Id. or as Aretius thinkes contrarily salt signifies sound and wholesome doctrine and light a holy and unblameable life Thirdly Ministers are salt unto believers light unto the ignorant Conversatio sine luce non adducit ad veritatem scientia sine pietate non praeservat in sanctitate c Id. Ib. A conversation without the light of doctrine cannot bring us unto truth knowledge without holinesse cannot preserve us in piety And therefore it is necessary for Ministers to be both Salt and Light Quest 2 Why must we be first salt then light or why doth our Saviour observe this order Answ 1 First because it is a Ministers part first to keep those which he hath then to gaine those which as yet he hath not and therefore first he useth salt for the preservation from corruption of those who doe beleeve◠and then light for the enlightning of others who sit in darkenesse and in the shadow of death Answ 2 Secondly because it is first requisit to live well then to preach well Nam conversatio ducit ad scientiam contrarium vix Multi scientes sine timore Dei nulli timentes sine scientia d Chrysost imperf s A good conversation leads unto knowledge but seldome the contrary For many know much who feare not God but none truely feare God without some knowledge The feare of God being the beginning of wisedome Answ 3 Thirdly salt was for the Jewes that they might be preserved in their knowledge light was for the Gentiles that they might be reduced from the darkenesse of ignorance and therefore Christ first gives the parable of salt before this of light To conclude this question observe First salt is the way unto light that is piety leads unto true knowledge Secondly that is no true knowledge that doth not arise from piety and holinesse Thirdly that is not true piety which doth not hunger after the knowledge of God Sect. 2 § 2. Yee are the light of the world Christ was Obiect 1 the light of the world Ioh. 8.12 and 9.5 And Iohn was not that light but was sent onely to beare witnesse of that light Ioh. 1.8 How then are the Apostles the light of the world Answ 1 First light is taken in Scripture diversely to wit Marlorat Thesaur First for the Creator of light as Iohn saith The light shined in darkenesse and the darkenesse comprehended it not Ioh. 1.5 Secondly for the Sonne of God thus Saint Iohn the Evangelist saith of Saint Iohn Baptist He was not that light that is the true Messias but was sent onely to beare witnesse of that light e Ioh. 1.8 Thirdly for that power of the understanding and reason which is kindled in the minds of men thus Iohn saith Christ was life and the life was the light of men f Ioh. 1.4 Fourthly for the knowledge of the glory of God Thus Saint Paul saith God who commanded the light to shine out of darkenesse hath shined in our hearts to give us the light of the knowledge of the glory of God g 2 Cor. 4.6 Where light is taken both for the knowledge of spirituall and celestiall glory Fiftly for sanctity of life What communion sayth Saint Paul hath light with darkenesse that is what agreement is there betwixt sanctity and sinne h 2 Cor. 6.14 And so our Saviour in the next verse save one unto this saith let your light so shine before men c. Where by light is expressed to bee meant a holy life replenished with good workes Sixtly light sometimes is taken for the doctrine of the Gospell according to that of Saint Paul Christ being risen from the dead shall shew light unto his people the Jewes and to the Gentiles i Acts 26.23 that is shall send his Gospell to be preached unto both Seventhly light is taken for the Doctours of the Evangelicall doctrine as in this verse yee are the light of the world Eightly all Christians are called light So the Apostle exhorts the Philippians to be harmelesse blamelesse and without rebuke because they were lights among the ignorant Gentiles l Phil. 2.15 Now true Christians are called light in a threefold regard First because they are enlightned in themselves by that most true pure and bright light the illumination of the Spirit of Christ Secondly because they walke in the light And thirdly because by their pure and holy
and unto thee thy brother never wronged thee so much as thou hast wronged him thou canst never be so readie to forgive thy brother as he is to forgive thee And therefore when thou callest to mind how unthankfully thy brother deales with thee reflect upon thy selfe and remember how ungratfully thou hast dealt with thy deare Saviour who tooke thy nature upon him submitting himselfe unto the forme of a servant yea even unto death that he might purchase life and immortality for thee Quest 2 What is required of him that doth wrong unto his neighbour Answ 1 First he must aggravate and not extenuate his fault he must not goe about to excuse it or lessen it but rather amplifie it that it may seeme worse in his eyes then in the sight of his brother Answ 2 Secondly he must labour to make ample satisfaction for the wrong done that is 1. If he have beene angry with his brother in his heart hee must be heartily sorry for it 2. If he have injured his brother by his words hee must with his mouth confesse and acknowledge it 3. If hee hath wronged his brother in his estate he must make restitution as Zacheus did § 4. Then come and offer thy gift We see here that as soone as we are reconciled Sect. 4 unto our brethren our Father is reconciled unto us Why is the Lord appeased towards us as soone as our brother is pacified Quest and satisfied First because herein wee obey God wee are obsequious unto his will when we seeke peace Answ 1 and sue for reconciliation at the hands of our brother whom wee have offended and therefore the Lord will be appeased towards us Secondly because he that submits himselfe to Answ 2 his brother craving pardon for offences done promising restitution of all wrongs and purposing to injure him no more either in heart or word or deed doth stoppe the mouth of his brother who formerly cried unto God for revenge of the wrong done and therefore his brother being satisfied his Father passeth it by and is reconciled VERS 25 26. Vers 25.26 Agree with thine adversary quickly whiles thou art in the way with him lest at any time the adversary deliver thee to the Iudge and the Iudge deliver thee to the Officer and thou be cast into prison verily I say unto thee thou shalt by no meanes come out thence till thou hast paid the uttermost farthing § 1. Agree with thine adversary Citò quickly Sect. 1 What is the scope and drift of our Saviour in Quest 1 this word Quickely First he hence would have us to observe the Answ 1 brevity and uncertainty of life Agree with him quickely because thou dost not know how quickly thou maist bee taken hence It is the Divells craft to make us blind insensible obdurate negligent and full of delaies in the worke of grace it is through the malice of our adversary that we put off our repentance crying we will repent us in our old age But our Saviour doth counsell advise us not to procrastinate our conversion and repentance because 1. many are dead before they bee sicke dying suddenly 2. many when they are sicke unto death are either so oppressed with bodily paine and anguish that they have no spare time seriously to call their sinnes to account or if they doe it is extorted from them through the paine of the body not the compunction of the soule 3. Because wicked men grow worse and worse and the more they are in yeares the more they are setled upon their lees Wherefore these things considered Christ exhorts us if we love our selves and soules to agree with our adversary quickly Secondly our Saviour hereby would teach us that reconciliation is not to be deferred or delay Answ 2 Agree with thine adversary quickly that is procraed stinate it not but be made friends out of hand and seek to be reconciled maturely betime remembring I. if thou deferre it then thou maist seeke it too late Yea II. the more quickly thou seekest reconciliation at thy brothers hands the more pleasing and acceptable thou art unto God for it argues that wee doe it willingly and readily without compulsion which the Lord loves Object Hee who hath injured his brother may object against this I have my whole life to turne me in and if I bee reconciled unto my neighbour whom I have offended before I die it is soone enough though it be many yeares hence and therefore there is no necessity of this hasty and quicke reconciliation Answ 1 First thou art not certaine whether thy life shall last untill to morrow or not and therefore agree quickly or thou maist deferre it too long Answ 2 Secondly the proposition is false that thou hast totum vitae spatium the whole time of thy life to be reconciled in for datur vita sola non tota thy life onely is given thee to be reconciled in but not thy whole life that is there is no reconciliation after this life and therefore either whilst thou livest or never thou must be atoned unto thy brother but thou canst not be reconciled unto him at any time when thou pleasest Wherfore our Saviour commands thee to agree quickly Answ 3 Thirdly thou must respect more then thy owne life to wit thy brothers Agree while thou art in the way with him that is while you are both alive for if he die before the breach be made up thou art in danger to be delivered up by the Judge unto the Officers and by them to be cast into prison Death makes a separation between thy brother and thee and therefore agree quickly because thou knowest not how quickly he may be taken away Quest 2 Who are faulty in this particular Answ 1 First those who unwillingly seeke reconciliation and though they have unjustly wronged their neighbours yet can hardly bee perswaded by their dearest and best friends to sue for pardon and peace at their hands whom they have offended Answ 2 Secondly they who never desire peace and unity but before Easter or when they are to come to the Table of the Lord. Answ 3 Thirdly they who will never seeke to be accorded unto their brethren untill they lie upon their death beds All these grossely and egregiously erre from this rule of Christ agree with thine adversary quickly Answ 4 Fourthly they who onely respect their owne lives not at all the life of their brethren I doe not altogether condemne the practise of those who when death is approaching unto them seek to be reconciled unto their brethren because it is better to doe it then than not at all but I doe not commend it for 1. it should be done quickly as aforesaid 2. before the death of thy brother lest hee should depart hence not being reconciled unto thee or having forgiven thee Quest 3 But the injurious person may here demand what danger is there or can there be unto me although he die before we are reconciled
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
not at things which are seene but at things which are not seene l 2 Cor. 4.18 Where wee may observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to looke as the Archer looketh to the marke hee that beholdeth a woman thus hath an adulterous eye yea the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely to looke with the eye but with the heart signifying more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this onely signifies the beholding of an object simply which way a man may behold a woman without sinne but that signifies the intention of the minde which goes along with the eye and thus to behold a woman with the sight of the eye and the lust of the heart as evill is here forbidden If the sight of the eye be thus dangerous and readie to conveye lust unto the Quest 2 heart is it not then good to plucke out or put out our eyes First some of the Heathen knowing how unruly the eye was have pulled out their eyes Answ 1 thinking them most happy who were so blinde of which minde was Seneca when he said Nonne intèlligis partem foelicitatis nostroe esse coecitatem It addes no small deale unto our happinesse that wee are blinde Secondly these were mistaken for Christ requireth not this of us to plucke out our bodily Answ 2 seeing eyes but to pull out our sinfull eye in the next verse that is to take lust from our eye which is a Member of our sinfull body and then the eye of it selfe is a good member of the body § 2. Hee that looketh upon a woman to lust after hath committed adulterie with her already Sect. 2 in his heart Quest It is questioned here by many Whether the uncleane desires of the heart bee a breach of this Commandement thou shalt not commit adultery or of the last Thou shalt not covet Answ 1 First some of the Fathers have thought that the uncleannesse of the heart doth not belong unto this seaventh Precept God doth not by this Commandement cut off the sinfull thoughts but the sinfull act said Gregor in Ezech hom 13. Yea Augustine also is of this opinion That in this seaventh Commandement the worke of uncleannesse onely is noted but in the tenth the very concupiscence m Aug. in qu 71. in Exod. Answ 2 Secondly the inward sanctimonie and purity of the minde is here commanded and the contrary forbidden as appeares by these particulars First by the definition of puritie and chastitie which is to be holy both in body and spirit thus Saint Paul describeth a true Virgin n 1 Cor. 7 34. And thus he exhorts us to bee o 1 Thes 5. â—3 Secondly both the soules and bodies of thâ— faithfull are the Temples of the Holy Ghost and therefore ought to be kept holy p 1 Cor. 3 16. Thirdly Chrysostome urgeth these foure reasons I. From the interpretation of our blessed Saviour who sheweth that this Commandement is broken in the very inward lust and concupiscence in this verse II. From the analogie and correspondencie which it hath with other Commandements To bee angry with our brother without a cause is a breach of the precedent Commandement Thou shalt not kill So to desire a strange woman though the act of concupiscence follow not is against this Precept III. In respect of God who doth not so much looke to the worke of man as to his heart IV. Because concupiscence is the cause of adulterie all adultery proceeding from concupiscence q Mark 7.21 Chrysostom hom 12. in Mat. And therefore seeing the effect that is adultery and outward uncleannesse is forbidden in this Precept it followeth also that the very cause thereof which is concupiscence should be restrained Sect. 3 § III. Whosoever shall looke upon a woman c. hath committed adultery with her Quest 1 Why doth our Saviour here ascribe Adultery to the eye and a wanton looke Answ 1 First because the sence provokes unto act as the Apostle saith he plants and Apollo waters unto good 1 Cor. 3.6 So we may say the eye plants and the tongue and speech waters unto impurity and uncleannesse Secondly because the eye is the most quick Answ 2 sense ut vidi ut perij sometimes a glade of the eye brings a glance to the heart which sets on fire the whole course of nature Observe here that a man hath two eyes to wit I. Oculus informans the right eye whereby sometimes he casually beholds a woman this is not simply condemned as was shewed before § 1. II. There is Oculus depascens the left eye which delights in the beholding of beauty and is never glutted therewith this is faultie and here forbidden as was shewed before Indeede the first sight is sometimes a baite and proves at last mortall as we see in Evah whose sight of the Apple cost the world deare r Gen. 3.6 afterwards the sight of women caused those sinnes that at length brought the Dleuge Å¿ Gen. 6.2 The sight of Dinaâ— cost the Shechemites their lives t Gen. 34.2 And the sight of Joseph unto his Mistresse brought her to forget all woman-hood u Gen 39.7 And Davids eye first casually beholding Bathsheba occasioned adultery subornation to drunkennesse and murder Thirdly because the beholding of beautie Answ 3 is evill and doth pollute in it selfe if it be with delight and desire after it And hence in the law the brother and sister were to be cut off if they saw and did contemplate that is willingly and with delight one anothers nakednesse v Levit. 20.17 And therefore with Iob we should make a covenant with our eyes and not give way to alascivioâ—s looke What lookes must we principally avoide Quest 2 There is a three-fold aspect of women Answ namely First there is Visus solicitans a sight which perswadeth and counselleth unto evill and this is wicked Solomon saith He winketh with his eyes w Pro. 6.13 that is he laboures by wanton lookes winkes smiles and the like to seduce and allure These as absolutely wicked are to bee avoided Secondly there is Visus ruminans a pleasing and delightfull looke this Solomon forbids Let not thine eyes behold strange women x Pro. 23.33 And his father David telleth us it is a vanitie and therefore we should turne our face from it y Psal 119.37 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very thing which is here forbidden Noli aspicere quod non licet concupiscere Doe not looke earnestly upon that which it is not lawfull for thee at all to covet Bern. Oculus impudicus impudici cordis nuntius Augustin Such lookes are often the fore-runners of unchaste actions and doe presage an unchaste heart Thirdly there is Visus casualis an accidentall or casuall aspect this is not evill in it selfe yet even in this wee must be warie and watchfull and not let our heart goe along with our eye § 4. To lust
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
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
Thirdly that wee may know that wee are altogether unworthy of those creatures having lost our right of the use of them by Adam except onely as they are restored by Christ againe unto us to be used Fourthly that hereby wee may beleeve that the use of the creatures is sanctified unto us by prayer Fifthly that thus we may desire God to make them profitable for the health of our bodies Sixthly that wee might pray unto God to preserve us from intemperance and excesse wee being so prone unto gluttony in eating and to healths quaffings and drunkennesse in drinking Seventhly because after wee are full wee are forgetfull after we have received the good blessing of God we are very prone to unmindfulnesse of them Deut. 8.12 14. Eightly I adde another reason why we must consecrate and sanctifie the creatures before we eate of them and that is taken from authority namely I. Of Saint Paul who commandeth us to use it 1 Tim. 4.4 5. II. Of Christ and the faithfull who frequently used it III. Of the ancient Church Chrysostome d Hom. de fide Annae concludes Oportet tum in initio tum fine It behoves us to give thankes both before meat and after If the studious Reader desire to see the custome of the Greeke Church in this duty of giving of thankes I referre him to Clemens lib. 7. Constitutionum If hee desire to know the manner of the Latine Church let him repaire to Chemnitius exam concil Trid. part 4. pag. 108. § 2. Our daily bread Sect. 2 What is the meaning of this word Daily Quest 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Interpreters is diversly rendred Ans 4 namely First some supersubstantialem or supersubstantiall bread Origen and Hierome and they expound it either I. Of Christ Or II. Of the word of God Or III. of the Sacrament giving this reason for this exposition Quia absurdum de terrenis cogitare It is absurd to thinke of earthly things in our prayers Secondly some interpret it Crastinum quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm s Give us this day bread for to morrow as naturall parents doe provide for their children against the next day Thirdly but most truely it is rendered Vulgarem quotidianum quotidiè usitandum our ordinary usuall and daily bread thus Hier. s Luc. 11 and Chrysost and Senens 6. and August epest ad Probam and all our Moderne Interpreters Syriacus panis necessitatis nostra out necessary bread And Augustine gives three worthy and weighty reasons against the other interpretations namely First because the Easterne Churches did not communicate or assemble unto the solemne places of divine worship every day and therefore they did not understand this word either of Christ the word of God or the Sacrament Secondly because if it were meant of the Sacrament then it were not lawfull for them to use this prayer on that day they communicate when one they have comunicated which yet was usuall with them to say the Lords prayer after the Sacrament Thirdly because it is not lawfull for us to pray contrary to this forme as was said before vers 9. question 7. And therefore either temporall things are understood and meant in this petition or it is not lawfull for us to pray for them at all which is proved false by Christs own practise Father if it be possible take this cup from mee and before in this verse The meaning then of this verse is give us our vulgar and daily bread which may serve for our ordinary use Teaching us that in temporall things no great matters are to be prayed for Why may we not desire rare great eminent Quest 2 and extraordinary temporall blessings why may wee not pray for high honours and abundance of riches at Gods hands First because temporall things are not to bee Answ 1 desired for themselves but out of meere necessity and therefore wee must crave herein onely necessary things Secondly because it is a signe of a coveteous Answ 2 minde and of a minde not contented with the Lords allowance nor his lot to seeke for great things at Gods hand Thirdly because it is hurtfull for us and that Answ 3 in a threefold regard to wit I. In the Common-wealth greatnesse and riches is the occasion of hatred envy war and death because such a one shall not escape if hee transgresse the law because he is rich Eccles 5.12 II. In the body it hinders the peace quietnesse and tranquillitie thereof for the cares and affaires of a rich man will not let him sleepe Eccles 5.11 and Psal 127.2 III. In the soule riches pearce that thorow with many sorrowes 1 Tim. 6.9 10. And therefore we should learne to bridle our desires praying onely unto the Lord for necessary things and no further What temporall goods may we pray for Quest 3 Answ Temporall goods are either First Necessaria necessary both for Being thus food and raiment are necessary Well-being both in Body thus the health of the minde body and members are necessary Estate goods for the executing of our calling These are to be prayed for Secondly Competentia competent either unto The comfort of our life Or A full and ample estate Or Honour and a high estate These are not to be desired from God but may be received if given by him Thirdly Superflua superfluous things whereof there is no laudable use These are neither to bee desired detained nor reserved such as these were of old banished per Ostracismum Rhoding Alex. ab Alexand. And therefore having necessary things we should bee therewith contented e Perk. upon Mat. 6.25 Quest 4 Why should we desire onely necessary things at Gods hands Answ 1 First because whatsoever is more then these doth us no good at all that is a mans portion which hee doth enjoy and therefore if a man have sufficient for use he hath enough and though hee had more yet hee could eate no more nor endure to weare any more apparell Answ 2 Secondly honour is but an idle aire and windy vessell as followes in another place Answ 3 Thirdly as riches increase so molestations arise and they encrease who spend them Eccles 5.10 Answ 4 Fourthly if a man give way to his owne desires he shall never be satisfied Eccles 5.9 but his heart will be like the horse-leach that cries give give and hath never enough Prov. 30 15. Answ 5 Fifthly by seeking after superfluous things we lay a stumbling blocke before our owne soule Riches being the thornes which choake the seed of the word Mat. 13. Answ 6 Sixthly we are uncertaine how long we shall live and therefore if we be not contented with necessary things but greedily seeke for more wee may in our abundance heare Dives call Stulte hâc nocte thou foole this night shall they take away thy soule and then whose shall those things be for which thou hast wearied and ruined thy selfe Content is like a wall upon the top of a hill from which if a
Kingdome and power of all is his and therefore he alone can give whatsoever he will Cartwr ibid. Answ 3 Thirdly because otherwise the Lords prayer should not be a perfect plat-forme For the understanding hereof observe that unto a perfect prayer two things are required namely I. To beginne in faith so here we beginne Our Father c. II. To end in praise and thankes and glory unto God as here For thine is the kingdome c. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect and without any praise or thansgiving unto God Answ 4 Fourthly because our Saviour had made us sollicitous and sorrowfull by putting us in mind of our enemies in the former words But deliver us from evill hee doth therefore in these words incourage us For thine is the kingdome c. that we might not feare or be dismayed Erasm sup a Chrysost ex aurea catenâ Quest 2 Are there no Kings in the world but God that our Saviour saith For thine is the kingdome Answ There are many Kings but they are all subordinate the true kingdome being onely in God who is the transcendent Lord or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord paramount or the onely true and independent King Read for the proofe hereof Psal 22.28 c. and 24.7 c. and 29.10 and 103.19 and Rev. 17.14 and 19.16 and 1 Tim. 1.17 and 6.15 How doth it appeare that God is the onely Quest 3 true independent King of the whole world First because hee created all things in heaven Answ 1 and earth Secondly because hee provides for all creatures Answ 2 the eies of all things looking up unto him for their food Thirdly because hee gives and establisheth Answ 3 lawes unto all the world Fourthly and all kings and governours are Answ 4 his deputies and viceroies Rom. 13.1 c. Fifthly because hee hath but onely one kingdome Answ 5 viz. In earth spirituall and militant In heaven eternall and triumphant How must we obey this King Quest 4 First acknowledge that thou art bought with Answ 1 a price and art wholly his 1 Cor. 6.20 Secondly deny thy selfe offer up and devote Answ 2 thy selfe wholy unto the Lord Rom. 12.1 Thirdly looke unto the lawes and ordinances Answ 3 of this King meditate upon them observe them and direct thy life by them Fourthly let his service and obedience bee the worke of thy whole life striving carefully Answ 4 as long as thou livest to avoide whatsoever thy Lord forbids thee and to obey whatsoever hee requires of thee that being a new creature and bringing forth new obedience thou maist become acceptable unto him 2 Cor. 5.9 17. What may wee expect from this King if wee Quest 5 thus labour to serve him Answ Our expectation doth concerne either First this life wherein we hope for and expect things belonging either unto the Body which are twofold namely both Providence in all needefull temporall things for if we serve him surely we shal be fed Protection from all evill whether enemies dangers casualties sicknesses or whatsoever Soule to wit the internal and spirituall kingdome of grace in our hearts and peace of conscience Phil. 4.7 and joy of the Holy Ghost and new strength of the spirit whereby we may be inabled to live wholly unto the Lord Gal. 2 20. Secondly the life to come to wit that eternall immortall incorruptible everlasting Kingdome of heaven for which we cry daily with the Saints under the altar How long Lord how long wilt thou deferre thy comming c Rev. 6.10 and with Saint Paul groane so long as we are absent from it d 2 Cor. 5.2 4 8. desiring from our hearts to be dissolved that we might injoy it e Phil. 1.23 Sect. 4 § 4. And the power Wee desire here that we may obey the will of God Observ and be freed from all evill because God is able to doe this for us whereby our Saviour teacheth us that Gods omnipotency is the foundation both of our faith and obedience and prayer As appeares by these three particulars First he who can doe all things whatsoever he will is to bee prayed unto but God is such a one Secondly he who can be avenged of us when and as hee pleaseth is to be feared but God is such a one Thirdly hee who can supply all our wants and relieve us in all our necessities and deliver us from all our enemies and dangers he is to be trusted unto but God is such a one Therefore his omnipotency is the foundation of our prayer obedience and trust Who must feare the omnipotency and power Quest. 1 of God First rebells and disobedient persons if the Answ 1 love of God will not draw them then let the power of God affright and terrifie them for he is able to take vengeance of them and although with much long suffring and patience he indure them long 2 Pet. 3.9 yet at last he will certainely powre out his wrath upon them Rom. 2.5 when they shall not be able to indure his anger Answ 2 Secondly the righteous should feare to offend God remembring these things 1. God is able to withhold good things from them if they sinne against him 2. God is able to bring evill things upon them if they provoke him 3. God can bring a spirituall weakenesse upon them by withdrawing his grace from them for a time as he did from Hezekiah 2 Chron. 32.31 4. They are not stronger then God to tie his hands when his wrath is kindled 1 Cor. 10.22 Quest 2 If God bee able alwaies to heare and helpe then how comes it to passe that sometimes hee heares not and sometimes heares yea sometimes helpes not and sometimes helpes Answ 1 First it is true that sometimes God heares not but the reason hereof is not because he cannot but for some other cause namely 1. Because hee who prayeth unto him pleaseth him not in his life and conversation and therefore his prayers returne backe againe as an abomination unto God 2. Because the petitions which are powred forth please him not being either wicked or worldly or malitious or vaine and not heavenly 3 Because the thing prayed for is not particularly fit or convenient for the person praying in regard of some circumstances or at least because it is not best for him but God sees something which is better in one of these regards namely either First in respect of his glory Or Secondly in respect of the edification of the Church Or Thirdly for thy selfe to wit either I. For the tryall of thy patience Or II. For the strengthning and exercising of thy faith Or. III. For the augmentation and encrease of thy experience grace strength c. Answ 2 Secondly if it be a righteous man that prayes God alwaies heares him in as much as may bee good for him and never denies his requests yea observe I. Unto God nothing is impossible to doe II. For the good
nothing is too much to be done And therfore happy is the condition of the righteous in his prayers Iames 5.16 for that is his cornucopia First wantest thou temporall good things then pray and they shall be given Secondly desirest thou freedome from evils then pray for there is no time too late for God to helpe Iames 5.16 Psal 90.3 Thirdly desirest thou to bee preserved from temptation then pray and the grace of God shall sustaine thee 2 Cor. 12.9 Fourthly desirest thou to be delive red from Satan then watch and pray Fifthly dost thou desire increase of grace peace of conscience then pray for it Sixthly dost thou from thy heart desire that thy heart were made a temple of the Holy Ghost then with thy heart pray unto God first to purge and then to possesse thy soule Prov. 21.1 Rom. 8.22 Sect. 5 § 5. And the glory Our Saviour in these words shewes that Gods Glory is to bee sought before all other things and we must labour to doe all things to his glory but of this wee have spoken before vers 9. § 6. Amen Sect. 6 What is the meaning of this Word Quest Answ It is used three manner of wayes namely First by way of asseveration and thus it is rendred Certè verily Thus Christ often Amen I say unto you that is verily I say unto you Secondly by way of professing and thus it is rendred fiat it shall be done or I beleeve it to be true Thirdly by way of praying and thus it is rendred fiat so be it and this is the meaning of Amen in this place VERSE 14. For Vers 14 if yee forgive men their trespasses your heavenly Father will also forgive you For if yee forgive men their trespasses Why is this Petition of all the rest onely repeated Quest 1 First this Petition is repeated for the difficulty Answ 1 of the duty required It is so hard a thing unto flesh and blood to forgive that our Saviour doth second the Prayer with a promise of pardon from God in this verse Secondly this Petition is repeated for the necessity Answ 2 of the duty enjoyned When is this duty of forgiving necessary Quest 2 First it is necessary alwaies so long as we Answ 1 live because God requires it of us and because it is pleasing unto him Secondly it is particularly necessary in the Answ 2 Supper of the Lord and that in a double regard I. Because then we are to bee reconciled unto God and stand in neede that all our sins should bee abolished and blotted out now if we desire that God should bee reconciled unto us wee must be reconciled unto our brethren and if we desire to be forgiven of God we must forgive them II. Because then wee are to bee united into one body and to bee made one Bread And therefore reconciliation is then principally necessary How is this brotherly union and concord to Quest 3 bee wrought and continued First let him who hath done the wrong Answ 1 and injury humble himselfe and make restitution and satsfaction for his wrong done Secondly let those who are injured and Answ 2 wronged bury all injuries and wrongs in the grave of oblivion Thirdly let them imbrace and love their Answ 3 brethren with their whole heart that is I. The Saints and all holy men in the Lord. II. All men whatsoever for the Lord. Fourthly let both and all resolve these Answ 4 things for the time to come namely I. Not to remember what is by-past this belongs principally to the injured party II. Not to provoke any by injuries this belongs unto the injuring party III. Not to bee easily provoked unto revenge by wrong this belongs unto the person injured IV. Not to esteeme of earthly things before heavenly or spirituall that is not so deeply to apprehend a temporall injury that rather then suffer it wee will deprive our selves of a spirituall benefite and mercy like many who will rather forbeare comming to the Sacrament then pardon their brother yea rather let their owne sins alone unblotted out in Gods Booke then obliterate their brothers transgression out of theirs VERSE 15. But if yee forgive not men their trespasses Vers 15 neither will your Father forgive you your trespasses In this verse our Saviour shewes that there is no salvation without remission that is no mercy to bee expected from God without shewing of mercy unto our brother or there is no hope that God will forgive us except wee forgive him Why will not God forgive us except wee Quest 1 forgive others First because not to pardon our brother is Answ 1 an argument of a mind voide of charity Secondly because not to forgive those who Answ 2 injure us is a worke of Satan Thirdly because not to remit a wrong is Answ 3 an inherent sin which is not yet repented of And therefore such a one God will not pardon Will not God forgive us our trespasses except Quest 2 we forgive others perfectly without any reliques of anger dislike or revenge First we must not expect to pardon injuries Answ 1 perfectly we carry a body of sin about us and we have the reliques of sin in us which hinders us from perfection in any duty Rom 7 23. Gal. 5.17.20 Secondly but these two things wee must Answ 2 doe and then confidently hope for pardon from God namely I. Resist even all inward grudges and spleenes and disfavours and desires of revenge giving place to none of them but striving against them and withstanding them even unto blood d Heb. 12.4 II. Endeavour to corroborate and strengthen thy heart against all such corrupt reliques of anger dislike and revenge by fervent Prayer unto God Whether must the injured person pardon the Quest 3 injurie if the injurious seeke not reconciliation at his hands Answ He must for if his brother forget or neglect his duty hee must not therefore neglect his owne Object Our Saviour saith If thy brother trespasse against thee and turne againe unto thee saying I repent thou shalt forgive him e Luk. 17.4 that is if he desire mee to forgive him and to bee reconciled unto him wherefore I need not forgive him without this submission and acknowledgement from him First certainly it is most true that it is his Answ 1 duty to desire remission and reconciliation who hath done the wrong Secondly but if he will not yet thou must Answ 2 be carefull of the salvation of thy owne soule and solution of thy debts which thou canst never procure but by pardoning thy brother and being reconciled unto him VERSE 16. Moreover when yee fast Vers 16 bee not as the hypocrites of a sad countenance for they disfigure their faces that they may appeare unto men to fast verily I say unto you they have their reward When yee fast bee not as the hypocrites What benefit or commoditie doe wee gain by Fasting Quest Bellarmine lib. 2. de jejun cap. 2. Answ Shewes five utilities of fasting namely
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
betweene The Persons The Rule For the husband and the wife make but one Master two Consuls are but one Magistrate and two partners are but one Commander 2. Distinguish betweene Helpe and Service Namely between An Action The fundamentall reason of the action For he who serves thee may helpe thy friend yea in helping thy friend serves thee because it is by thy command For thus farre onely a mans servant may serve another viz. First not in all things but onely when his Masters occasions will permit Secondly not when hee will of himselfe but onely with the love and leave of his Master And therefore these things premised no man can serve God and Mammon For I. They two doe not make one Master or Governour but are diametrall opposites II. They two are not two friends but enemies as appeares by the hatred of sathan against all the Saints and children of God and the Dragons persecuting of the woman III. Their employments will never permit their servants to serve one another that is the Lord requires that we should serve him wholy and his workes we can never fully performe as long as we live and therefore he will never permit his servants to serve Mammon because he is his enemie his worke and employment will never permit that we should serve another at any time because that continually filles our hands and when wee take leave to worke any other worke we wholy neglect our Masters worke Observ Our Saviour then hereby teacheth us That no man serveth God truely but he who serveth him onely Reade 1 Sam. 7.3 and Deut. 6.13.14 and Mat. 4.10 and 1 Cor. 10.21 Quest 1 Why must wee serve God onely and the world not at all Answ 1 First because the world is contrary unto God yea so contrary that hee who serves the world cannot serve God in this verse hee who loves the world cannot love God 1 Iohn 2.16 Answ 2 Secondly as children acknowledge but one Father and Subiects one King so servants must acknowledge but one Master and serve him only Answ 3 Thirdly God is a jealous God and will not divide his honour Exod. 20.5 Nahum 1.2 The Romans would not admitt of the God of the Hebrewes because he would either be served alone or he would not bee served at all and this is the true nature of God for he will not part stakes with any but will either have all the heart or none of the heart Fourthly because except we serve God onely Answ 4 we cannot please him and by devoting of our selves wholy unto him we become acceptable Rom. 12.12 and 1 Thes 4.1 Wee are obliged unto the service of God as a wife is unto her husband to wit both affirmatively and Negatively she must love her husband and she must prostitute her selfe to none besides her husband so we must serve the Lord and none else at all besides him May we not serve the King Quest 2 Yes but in the Lord Rom. 13.1 Answ The Cantabrians answered Augustus that their houses lands possessions and riches were his but themselves belonged unto none but unto the Gods and themselves So we must remember that we are the servants of the Lord and may in him and for him serve his substitutes but wee must serve none against him Whether may wee injoy good temporall Quest 3 blessings or not First we may enjoy them in the Lord in as Answ 1 much as they were given by him Secondly we may enjoy them so farre forth Answ 2 as they accord and way stand with his service and obedience Thirdly we may enjoy them in so much as Answ 3 they may promote and advance his glory Fourthly we may enjoy them giving thanks Answ 4 unto God for them 1 Tim. 4.4 Wherein doth the service of God consist Quest 4 In these three things namely First in the obedience of his law statutes Answ and ordinances we must serve him by doing his will Secondly in subjection unto him wee must confesse and acknowledge in all humilitie that we are obliged to performe whatsoever hee requires of us being none of our owne Thirdly in a holy profession of his name before men although it bee with danger as the three children did Dan. 6.10 Quest 5 It is hard for us to devote our selves wholy unto the Lord and his service and therefore by what spurre may we be quickned or by what argument may we be moved hereunto Answ By an Argument drawne ab absurda because it is grossely absurde to serve any other for the confirmation and amplification hereof observe That he who serveth any other besides the Lord must doe it for some of these causes al which are absurd Namely either because First hee hath more warrant to serve another then to serve the Lord this is absurd for we are commanded to serve him only Mat. 4.10 from Deut. 6.13 Secondly others have as much interest in us as the Lord hath this is absurd because he is our Lord both in regard of our creation redemption and gubernation Thirdly those whom we serve are better and more worthy in themselves to be served then the Lord is this is absurd because God is Optimus Maximus Forthly others are better in regard of our selves that is it is more profitable for us to serve others thē to serve the Lord this is absurd for he is Optimus the best of all in regard of us yea our chiefest good happinesse therfore we should doe as Cato advised the Romans in the contention betweene Caesar and Pompey serve the best Fifthly we love others more then wee love the Lord this is a shame for we should love him above all as followes afterwards Sixthly those whom we serve love us more then the Lord doth this is false for he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lover of mankind yea he hath not Titulum sinere for never any shewed that love unto others which he shewed unto mankind in giving his only begotten Sonne unto death for them when they were enemies Rom. 5.7.8 Seventhly others deserve to be served better then the Lord doth this is absurd for wee have from the Lord both our bodies and soules both our being and well being Eightly the precepts and lawes of others are more just and equall this is false for all his commandements are holy and just and good Rom. 7.12 yea his yoake is easie Mat. 11.30 Ninthly others are to bee feared more then God A man is most carefull to serve him whom he is most fearefull to offend now none is to be feared so much as the Lord for others onely are able to harme the body but he can cast both body and soule into eternall destruction Mat. 10.28 wherefore he is to be served in feare Psalme 2.11 I conclude this with a history Signior Pyrho di Stipicianae being at the defence of Carignan in Piemont valiantly sustained the siege against Mous d'Augnian and all the French Camp and after that the Marquise of Vasto was
the world III. The impediments lets of the world And IV. Our own corrupt affections Why must we love the Lord First because all good things are prepared Quest 3 for those that love him eye hath not seene nor Answ 1 eare heard nor have entred into the heart of man the things which God hath prepared for them that love him 1. Cor. 2.9 Read also Ephes 6.24 2. Timoth. 4 8. Iames. 1.12 Secondly because it is a shame for Christians to love the world and not to love God Larkes Answ 2 that soare aloft in the ayre build their neasts in the earth but the children of men should not doe so The wood Pecker is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for her beauty feathers of divers colours but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Arist she builds her neast in the earth so there are many men of rare parts otherwise who spoile all by groveling upon the earth setting themselves wholy to gather the thick clay of this world together Now it is a great shame for those who would bee helde the children of God and members of Christ to love any created temporall thing more then God Answ 3 Thirdly if wee looke upon God wee shall finde that there is great cause to love him and that in many respects namely I. In regard of his Law and that First because hee commands us in his Law to love him Secondly because his Commandements are just holy and equall II. In regard of his relation unto us because he is our Father Master and King therefore we should love him III. In regard of his liberality and mercifull bounty unto us extended both in our creation as also in providing for us what is good in protecting us from all evill in bestowing spirituall mercies and meanes upon us yea in giveing of Christ for us And therefore wee shouâ—d love him IV. If wee respect the essence and nature of God we shall see therein great cause to love him and that First in regard of himselfe because hee is invisible immutable incomprehensible immortall the most high and blessed Lord God Secondly in regard of our selves because he it the object of the soule and there is nothing that can give rest to the soule but God The heart of man is like the needle of the Compasse that trembleth untill it come to the Pole The soule of a wicked man is in a sling r 1 Sam. 25.92 Now that which is in a sling is violently tossed about and so is the soule when it is not upon the proper object David said Libbi schharchar my heart was troubled Psalme 38.10 Sohhâ—r is called a Merchant which goes to and fro to sell his wares to shew how the heart of man is troubled about sundry things yea further the letters here are doubled to signifie the great care and trouble that David had when hee sought after these things as the Merchant seeketh for his gaine When the rich man said in the Gospell Soule take thy rest for now thou hast much goods laid up for many yeares Luke 12.19 Hee put the soule then from the right object But when David said Returne my soule to thy rest Psalme 116.7 Then he set his soule upon the right object As light is the first object of the eye and not the light of the Sun or Candle So God is the first object of the soule but not this or that way revealed by his creatures or by his word And therefore hee ought to bee loved for himselfe Quest 4 By what meanes may we be inflamed with the love of God Answ 1 First labour to feele the sweetnesse of God labour to know how good and gracious the Lord is All men desire that which they judge to be principally and chiefely good for them And therefore if wee could but once tast or conceive how sweet and good the Lord is it would make us to love him A man comes to this knowledge partly by the hearing of the Word of God and partly by meditating of the great and gracious workes of God but principally by Faith in Christ Secondly pray daily unto God that hee Answ 2 would so shine into thy heart by some glimpse of his holy Majesty that thou mayst become sick of love Thirdly separate thy selfe from all those Answ 3 things which may hinder thee from loving the Lord. What things let or hinder us from the love Quest 5 of God First the love of sinne Non bene conveniunt the Arke and Dagon cannot both stand in one Temple nor God and sin be in one soule And therefore labour to leave and learne to loath all sinnes whatsoever because God will not come where sinne is wittingly harboured without any opposition or reluctation Secondly the love of the world as in this Answ 2 verse and Iames. 4 4. 1. Iohn 2.15 Wherefore love not the world Thirdly the blindnesse of the judgment Answ 3 sense preferreth temporall things before spirituall And therefore labour that our understandings may bee enlightned and our judgements informed that being able to discerne between things that differ we may with Christ know to refuse the evill and chuse the good Å¿ Esa 7.15 How may we know whether we love the Quest 4 Lord or not First if wee hate sinne the world and Answ 1 worldly things and all things that are opposite or contrary unto God it is a signe that we love him Secondly if we thinke and meditate seriously Answ 2 and frequently upon our God in private it is a signe that we love him Thirdly if we have a high estimation of our Answ 3 God valuing him above all other things it is an argument of love Alexander desiring to know whether Apelles were in love with Campaspe whom hee had intended for himselfe caused his page when Apelles was in serious discourse with him to cry out Apelles Apelles looke about you your shop is one fire wherewith hee being afrighted cryed out aye mee if the Picture of Campaspe bee burnt I am undone Thus if we can say with him we are undone if we loose our God or with David that there is nothing in Heaven or earth that wee desire besides him it is a comfortable signe of love t Ps 73.25 Fourthly if our love bee perpetuall and Answ 4 constant it is a signe of true love Gasper de Magno a Knight of Millan bare a Stock-dove with a Diamant in her bill it being the nature of this Bird never to loose any thing it hath once taken thereby to inferre that he would never give over to love his Lady whose name was also Diamanthe His Motto was In aeternum For ever Thus it is not enough to love the Lord at times or for a time but if wee desire to approve our love to be faithfull and unfained we must love him above all things and that for ever and ever Sect. 4 § 4. Or he will cleave or bold to the one and forsake the other I
conceive that our Saviours scope is here to argue from verse 19. and that thus Lay not up for your selves treasures on earth because then you will adhere and cleave to them Obser Teaching us that hee who studies to lay up treasures on earth will hold to them Eccles. 4.8 6.1 2. Quest 1 How doe men adhere and hold to riches Two manner of wayes viz. Ans First Voluntarie willingly when a man makes choice rather of riches then of God and graces this is shamefull and monstrous for a man wittingly and willingly to preferre his body before his soule the world before the Lord and goods before grace Secondly Coacté by constraint when his affections are so captivated with the love of the world that like Birds in lime-twigs he cannot free himselfe but video meliora proboque deteriora sequer although he see what is best and approve thereof yet still he followes what is evill It is a miserable thing for a man to know that he runneth on the high way to destruction and yet cannot stay himselfe Why may wee not labour to be rich Quest 2 First because riches are not necessary Answ 1 Natura pancis contenta A little sufficeth nature a little meat will feede us and a few cloathes will keepe us warme And therefore there is no necessity of being rich Secondly because riches are full of troubles Answ 2 being acquired by labour kept with care lost with griefe and spent with much unwillingnesse as shall else-where be shewed Thirdly riches are full of perill and danger Answ 3 being hurtfull Both for the Body as shall be shewed amply in another place in the meane time Reade Eccle. 5.10 11 12 13 14. Soule because they hinder us from holy duties namely First from Prayer because either First they distract the Minde in Prayer the thoughts and heart being about some worldly things while the lips pray Secondly or the power of Prayer is conversant about earthly things that is the most and most fervent petitions are for earthly things Secondly from following of Christ as wee see in the young man who chose rather to leave Christ then his riches Matthew 19.20 Thirdly from turning unto God riches so bewitching and inchanting us that we cannot leave them though we dye for it Quest 3 Why may wee not lay up treasures on Earth Answ 1 First because this is a brutish thing to spend all our time about earthly things The Swine never lookes up unto Heaven Plutarch but alwaies beholds the earth and being violently cast and laid upon the backe so as that shee sees the Heaven the admiration of the sight thereof makes her cease her yelling Thus many live here on earth as though there were no other life as though they should live here for ever yea as though God had created them for no greater or higher ends then to be rich Answ 2 Secondly because riches are uncertaine yea shall not abide with us The Frenchmen say that sicknesse comes to men on horse-back but returnes from them on foote that is comes suddenly but goes leasurely Now riches are contrary here unto they come creeping like a snayle but flye away like an Eagle they are long a getting but quickly lost Wee are deprived of our riches three manner of wayes I. Sometimes they are taken away from us by some casualtie either of fire water theeves or the like Read for the proofe hereof Psal 76.3 and Prov. 12.27 and Eccles 5.11 12. II. Sometimes wee are taken from them when we make most account to take pleasure in them as wee see in the rich man who had no sooner said Now soule take thy rest but the Lord saith Stulte hà c nocte Thou foole this night shall thy soule be taken away u Luke 12.20 III. Sometimes they remaine with us and wee with them and yet are taken away in regard of use and comfort sometimes a man is so hindred either by sicknesse or imprisonment or some domesticall vexations of wife or children or the like that he hath no more joy or comfort in his possessions or riches then if he possessed none at all And therefore why should wee wast and spend our daies in treasuring up that which will take the wings of the morning and flye away Thirdly because for the most part they Answ 3 make us worse A man who seriously desires to bee good will not seeke for or after that which may make him evill But riches are of this nature And therefore we should not consume and wast our time in labouring to heape them up Alexander sent a great reward unto Phocion because he heard that hee was an honest man But he refused the present and returned this answer That hee thanked the King for his bounty and good conceit of him and intreated him to let him bee an honest man still As if hee would say such a summe as Alexander sent was enough to corrupt him and to make him worse and therefore he durst not meddle with it Certainly riches and the things of this world are snares impediments lets yea the baites of Sathan as appeares by him who had married a wife and him who had bought a Farme and him who bought the Oxen w Luk. 14.18 19 20 and therefore as wee should avoide the coards of vanity that draw on iniquity so wee should not heape up and gather together that which will bee a meanes to make us rather worse then better Quest 4 Is it not lawfull at all to lay up treasures here one earth doth not Saint Paul say that he who provides not for his family is worse then an infidell 1 Tim. 5.8 yea doth not Salomon say Bee thou diligent to know the state of thy flockes and looke wel to thy herds Prov. 27.23 Answ 1 First in generall it is lawfull to possesse riches as followes afterwards Answ 2 Secondly in generall it is lawfull to procure and acquire riches honestly Iacob increased his estate when he was with Laban and Ioseph gathered exceeding much riches from Pharaoh Thirdly it is lawfull to lay up treasures and to Answ 3 provide some estate for our children 1 Tim 5.8 yea it is the duty of parents as Saint Paul saith The children ought not to lay up for the parents but the parents for the children a 2 Cor. 12 14 Answ 4 Fourthly our Saviour forbids to lay up treasures not absolutely but respectively For the understanding hereof marke well these two things namely I. That some treasures are lawfull and necessary to wit wherein riches lawfuâ—ly acquired are laid up whether publickly in Exchequors or Halles or privately by private persons onely remembring that they must be laid up without injury of any and with thankesgiving unto God II. There are some treasures unlawfull which our Saviour forbids vers 19. Quest 4 How may wee know whether our hoording and heaping up of riches be unlawfull Answ 1 First if there be no necessity of laying up riches either for our selves or
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
driven from the nest to shift for themselves Plin. 10.12 sic Calvin Hence the soules of the ayre are called Alites Birds Non solum quia alatae sed quia alitae ab eo qui omnia alit Barth 12.1 ex Isid Not onely because they are winged creatures but because they are nourished by him who feedeth all things Thus our Saviour would have us learne of the birds because they are more neere unto Gods helpe and more remote from mans What must we learne of the birds Quest 3 First foules of the aire are of a more pure light Ans 1 and noble nature Barthol 12.1 they have fewer humours and are lesse earthly then beasts or fishes and are more airy and hot and therefore endure the longer Rhod. 2.18 so wee should labour to be pure and holy yea a chosen people and a royall generation unto God Secondly birds are of a more strong and swift Ans 2 motion Barth 12.1 so our affections should be quicke and ready and strong in our obedience and the fruits of a new life Ans 3 Thirdly birds are more quick and sharpe-sighted Barth ib. so should we in all spirituall wisedome and knowledge Colos 3.16 Answ 4 Fourthly foules are fatter in winter so wee should serve God most zealously and chearefully in the winter of persecution and martyredome Answ 5 Fifthly they only depend upon God for their foode so we should not expect so much as the huskes from the husbandman or our own labour but all from him who feedeth all Answ 6 Sixthly they labour diligently for their food flying from place to place seeking it here and there but they are not solicitously carefull Thus should we doe as was shewed before verse 25. quest last Seventhly they frequent the heavens and that First Securitatis causâ because there they are most safe so wee should flie unto the mountaines because true securitie is to be found only in God Secondly Delectationis causâ because they delight to bee there the larke mounts with great delight and hovers long in the aire with great joy so wee should set our affections upon those things which are above Colos 3.1 and mind heavenly things having our conversation and delight in heaven Sect. 3 § 3. Yet your heavenly Father feedeth them Quest 1 Why doth Christ adde this phrase your heavenly Father Answ That he might withdraw their mindes from all earthly ayde as if he would say your father whom you shall hereafter see in heaven provideth for them and therefore will much more for you Our Saviour teacheth us by this phrase That we never fully and perfectly possesse and injoy God untill we come unto that heavenly estate Philip. 3.20 Colos 3.1 c. 1 Iohn 3.1 c. Quest 2 How doth it appeare that wee shall not fully partake God untill we come unto heaven Answ 1 First it appeares by the place of perfect fruition which is heaven as is expressed in all these places Phil. 3.20 Colos 1.5 Heb. 11.10 13 14.16 and 2 Tim. 4.8 and 1 Pet. 1.4 In all which places is expressed that the expectation of glory honour joy and felicity is in heaven Answ 2 Secondly it appeares by the heavenly nature of God who cannot bee apprehended but after an heavenly manner Answ 3 Thirdly it appeares by that fruition which we have for the present where wee see darkely and obscurely and that fruition which is promised for the time to come when wee shall see as wee are seene Reade for the proofe hereof 1 Cor. 1.9 and Ephes 1.3 and 2.6 and Heb. 3.1 and 12.22 2 Cor. 3.18 Quest 3 If we cannot perfectly enjoy God in this life then how shall we be sure that we shall possesse him in the life to come Labour for a heavenly conversation and strive to live and leade a life on earth as though thou wert in heaven Answ and then thou shalt certainly after death fully enjoy him Wherein doth this heavenly conversation Quest 4 consist First in a heavenly preparation that we may Answ 1 be presented as chast virgins to Christ 2 Cor. 11.2 Secondly in a holy and heavenly life living Answ 2 wholy unto God and his Christ Gal. 2.20 that is walking in the waies of God and living the life of faith and framing our conversations according to the will of God revealed in his word denying ourselves and our owne wils Thirdly in heavenly meditations and contemplations Answ 3 filling our heads and hearts with divine thoughts and meditations ruminating thereon day and night Fourthly in an heavenly expectation as Answ 4 Saint Paul did who expected Christ from heaven 1 Thes 1.10 and rest with the Saints 2 Thes 1.7 § 4. Are ye not much better then they Sect. 4 Our Saviour in the foregoing words gives us an example in these he gives the application thereof Object Against Christs interrogation and scope it may be objected Fuimus non sumus we were indeede better then the other creatures once but now we are not but worse then they and next unto the wicked Angels having lost that goodnesse which was in us at first First mankind toto genere in generall is better Answ 1 yet then any kind of earthly creatures because it retaines yet its naturall Image that is the reasonable soule Secondly men excell the other creatures by Answ 2 the Decree of creation men being made by Gods owne institution the end of the creatures they being created for his sake and hee made Lord over all the creatures And although by his sinne he have lost this dominion in part yet he hath the service of them still using them for his pleasure profit and foode Thirdly men are better then the other creatures Answ 3 in possibility because God offereth unto mankinde Christ the second Adam and in him the grace of restitution and reparation unto a better state and condition then they had in the first Adam Fourthly Chrst reputes us here not as we are Answ 4 in sinne but as we should be by repentance and according to that place and office whereunto we were created and ordained Fifthly Men are better then the other creatures Answ 5 in the providence of God because hee takes more care for men then for beasts Doth God saith Saint Paul take care for oxen that is in comparison of men Our Saviour then by this interrogation doth point out unto us this observation namely Observ That Gods reputes men the best of his creatures the rest of the creatures when they were created were good but man was made exceeding good Gen. 1.31 Psal 8.6 c. Heb. 26 c. Mat. 12.12 Luke 13.15 How doth it appeare that God thus highly esteemeth man above the rest of his creatures Quest 1 First it appeares by mans creation for I. He Answ 1 made man after his owne Image enduing him not with a body onely but also with a soule II. He ordaineth the world for man 1 Cor. 3.21 III. He prepared heaven for man it is not onely reserved 1 Pet.
a child is given more then he hath deserved As a father thinkes a smal punishment enough to give a child for a great offence so also he thinkes not a great reward too much to give for a little obedience Secondly to a workeman wages is given if he deserve it but to a child if he doe but indeavour to doe what his father commands although he is not able to doe it And thus the Lord doth with us giving the Kingdome of Heaven to those who labour for it though by their owne labour they are never able to procure it Thirdly although the Lord is pleased to encourage Answ 3 us to labour by promising of a reward yet the true name of Heaven is an Inheritance 1. Pet. 1.4 because that is derived from the father unto the sonne by vertue of his sonship and not for any deserts Why cannot heaven be procured without labour Quest 8 and paine First because temporall things cannot be had Answ 1 without much labour and care and toile therfore much lesse spirituall much lesse eternall Impiger extremos currit Mercator ad Indos Per mare pauperiem fugiens persaxa perignes The carefull Merchant sea and land doth trace That by that meanes wealth may flow apace Secondly because Christ doth not save us Answ 2 without our assent or comming unto him as appeares thus I. God hath given unto us faculties of the soule that by them we might glorifie him Wee differ from inanimate things by nature shall we not therefore differ from them in action they are alwaies meerely passive but we should be active God who hath given the belly for the conveighing of nourishment to the whole body hath also certainely given the soule for some end and use for he made nothing in vaine II. Certainely God workes in us but not without us Faith is a grace infused by God or an action taught imprinted by him and yet it is our minde which believes our wil which chooseth God our affections which love him Hence it is said that he drawes but whom those that are willing hee doth not dragge any by force he first bends and inclines the will and affections and then we willingly follow hence Augustine saith Non salvabit te sine te God will not save us without our selves III. The Scripture doth clearely shew this Thus Esay speaketh unto Edom If yee will inquire inquire yee returne come g Esa 21.12 so againe unto all Ho every one that hungers let him come and who is a thirst come h Esa 55.1 and Matth 11 28 and Iohn 7 37. our Saviour calleth Come unto me yea this is the end of our preaching that men might repent and turne unto God i Acts 26.20 All which shew that Christ will give grace and salvation to none without their endeavour and paines Quest 9 How is it said then that God workes in us all things Phil. 2.13 Answ 1 First certainely God first workes and then after him man Answ 2 Secondly God workes all things in us but often insensibly and the worke seemes to bee ours and is in regard of the substance of the worke onely we must confesse and acknowledge that the goodnesse of the workes proceeds from the cooperation of God Answ 3 Thirdly God doth not worke in us against the mind or faculties of the soule but in them and by them Namely First by freeing our affections from the yoake of Satan and captivity of sinne Secondly by turning our affections unto the Creator that so we may approach nearer unto him and with readnesse of heart seeke him § 2. Primo Seeke first Sect. 2 All creatures besides man goe with their bodies and eyes to the grownd-ward but man was made to goe upright and whereas all other creatures have but foure muskles to turne their eyes round about man hath a fifth to pull his eye up to heaven-ward k Columb lib. 5. Cap. 9. Which teacheth us that howsoever wee seeke for other things yet first of all and above all we should seeke for the kingdome of heaven and the righteousnesse thereof Or that heaven Obser and heavenly things should be hungred after and sought for above all other things Reade Colos 3.1.2 Heb. 4.11 13.14 according to the example of those holy men mentioned Heb. 11.10.14.16.26 Pope Pius the 4. sending his Nephew Marcus Altempts to Maximilian King of Bohemia to side with him in the Councell of Trent with many promises of honours and profits no lesse then the succession of the Empire he answered that he thanked his Holinesse but his soules health was more deare to him then all the things in the world l Histor of Councel of Trent pag. 419. Alexander the great was wont to say of Calisthenes that he begged many things for others but few for himselfe And Iulius Caesar of Cicero that hee was negligent in things belonging unto himselfe but diligent and and importunate in things concerning the common-weale so wee should prise our soules most and desire many things for our for our bodies we should be negligent in temporall things in comparison of irituall Ignoti nulla cupido we have no knowledge of heaven therefore what desire can we have after it the joyes of heaven wee are not able to conceive Quest 1 of therefore how can wee in our endeavours and affections preferre them before all other things A man can have no desire of an unknowne thing Answ 1 First somethings are unknowne Totaliter wholy both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What those things are A man can have no desire at all unto these things Respectivè in part when We know that there are such things We know not what they are perfectly These things a man may hope for and desire Answ 2 Secondly although we know not all things in heaven yet we know that there is a heaven and somethings wee know concerning it For the better understanding hereof observe Those things which we expect in heaven are either Knowne and are either General namely First that there we shall possesse and enjoy every good thing Secondly hat there we shall be freed from every evill thing Thirdly that our fruition of good and freedome from evill shall bee perpetuall Particular namely First in heaven we shall enjoy good things which are either Internall as the joy wee shall have in the societie of God Christ and the Triumphant Church Externall to wit The glorification of the body The perfection of the Soule In truth purity love peace and joy Secondly in heaven wee shall bee free from all evils whether Temporall as from hunger thirst cold sicknesse weakenesse and the like Revelat. 7.17 Spirituall as from falling into sinne from all base and vile lusts from the malice and temptation of sathan from the feares and terrours of conscience and the like Unknowne 1 Cor. 2.9 Thus the joyes we expect are expressed sometimes by the name of a Kingdome
comforted and encouraged to walke on cheerefully in the waies of the Lord. II. God gives good things unto the righteous for the instruction of others that they may bee invited chearefully and willingly to undertake the worke of the Lord who so graciously rewards the worke of his servants Fifthly the righteous shall have heaven Answer 5 therefore much more the earth if God freely bestow the greater and more excellent things upon them then hee will not withhold the lesse worthy from them Answer 6 Sixthly the righteous have Christ therefore in him they shall have all things according to that Romans 8.32 Hee that spared not his owne Sonne but delivered him up for all how shall hee not with him also freely give us all things For earthly things are the pendents and appartenances of spirituall and therefore goe along with spirituall yea they are a part of Gods covenant with his children for hee hath promised that if they will but serve him faithfully and sincerely hee will take care both of their bodies and soules Reade 1 Corinthians 3.21 Leviticus 26.3 c. Deuteronomie 28.1 c. Psalme 81.13 c. Malachi 3.10 and 1 Timoth. 4.8 Answer 7 Seventhly it appeares that righteous and holy men shall lacke nothing that is good because I. They are the children of God II. The members of Christ III. And God loves them as a Father doth his children First righteous and holy men are the children of God the Lawyers observe that there are foure sorts of sonnes namely I. Some are naturall and legitimate to wit borne in holy wedlocke Thus Christ is Gods naturall Sonne II. Some are legitimate but not naturall these are adopted Children and were called by the Jewes Asuphim Collecti from Asaph Collegit Congregavit Psalme 27.10 When my Father and my Mother forsooke mee then the Lord gathered me Thus the righteous are the children of God by the grace of Adoption III. Some are naturall and not legitimate as those who are borne of harlots but not of common strumpets and these are called Nothi Bastards Thus wicked men are the children of God by the grace of creation And are called Bastards and no sonnes Heb. 12.8 IV. Some are neither naturall nor legitimate as those who are borne of common harlots such a one the Hebrewes called Mamzer and the latines call him Spurium and the Lawyers call such Iucertos quia incerto patre sed certa matre because although the mother was knowne yet the true Father was not And such as these might not among the Iewes enter into the congregation And thus we see that righteous men are the children of God by Adoption and therefore their Father will not see them want Secondly they are the members of Christ and therefore they shall lacke nothing all things being given unto him by his Father for the good of his brethren Thirdly God loves the righteous as a Father his children and therefore wlll not suffer them to lacke Esay 49.15 For we know that a loving and naturall Father I. Loves his child more then his riches and therefore will not spare them from him So our God prizeth and valueth all those who are righteous above all earthly things II. A Father doth protect and provide for his child to his power and so will God for the righteous as he hath promised in this verse What is the reason that some of Gods Question 5 children lacke not withstanding this love and power of God First sometimes the reason is because Answer 1 they love and desire temporall things too much yea oftentimes the love of the world is not thorowly crucified in their hearts And therefore God in love and mercy towards them withholds them least in stead of bread he should give them a stone Secondly sometimes the reason is Answer 2 because they seeke temporall things more then spirituall the righteous oftentimes are more sensible of temporall wants then Spirituall and grieve more for the lacke of externall things then internall and use more meanes and with more fervor for earthly then heavenly things and therefore it is just with God to deny and withhold them untill they have learnt to discerne betwixt things that differ and prize every thing according to his worth Thirdly sometimes the reason is because Answer 3 they are not profitable unto them but rather hurtfull Fourthly sometimes because they are Answer 4 not necessary God otherwise providing for them Who doe not aright adhere and Question 6 trust unto the divine providence of God First those who dare trust God with Answer 1 their soules and the things thereto belonging but distrust him for their bodies and temporall things Secondly those who dare trust God Answer 2 for temporall things of small moment but distrust him for great The lesser things of their body they will trust in God for but for greater they will trust to themselves Thirdly those who in great danger Answer 3 and distresses have recourse unto wicked meanes Fourthly those who murmur Answer 4 grudge and repine in their wants and disasters Answer 5 Fifthly those who doe not in all things certainely trust unto God for it is a degree of infidelity and an injurie unto God not to trust him for whatsoever we lacke For I. The nature of faith is to be sure and certaine and to apprehend an interest even in temporall things they being a part of Gods covenant as was shewed before II. Faith is founded upon the truth fidelity promise and particular providence of God who governes all things and therefore it should bee firme trusting God in all things II. Faith is not led by sense for those are opposed wee walke by faith not by sight 2 Corinthians 5.7 and therefore faith should beleeve without meanes according to that Romans 8.24 For wee are saved by hope but hope that is seene is not hope for what a man seeth why doth hee hope far And 2 Corinthians 4.18 Whilt wee looke not at things which are seene but at the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Wherefore let us learne to be righteous and confidently to rely upon the promise and providence of God and wee shall then want nothing which the Lord sees and knowes to bee requisite for us Question 7 What may the righteous confidently beleeve Answer 1 First that the Lords eye is alwaies upon them and he sees all their wants and miseries Answer 2 Secondly that the bowels of his mercy and of his compassion yerne upon them and hee loves them Answer 3 Thirdly that God is infinite in wisedome and sees what is profitable for them both for the present and future time Answer 4 Fourthly that God will protect them from evill or from the evill of evill Answer 5 Fifthly that God will provide for them what he sees good in his good time Answer 6 Sixthly the righteous may boldly beleeve that a sure hope and confidence in God
afterwards This way of sinne and the world is called broade for two other causes whereof something more largely namely First because it hath many by pathes B. Secondly because it is a plaine and easie way both to be found and walked in C. Fourthly this way of worldlings is called broade Answer 4 because there are many erroneous and wandering pathes or many false wayes and but one true And therefore wee had neede walke warily and wisely not securely and carelessely There being many by pathes and wee ignorant wee should take heede that we leane not too much to our owne opinions Why may we not adhere unto our own opinions Quest 3 First because many erre when they thinke they Answer 1 walke right many sinne when they thinke they doe no harme the Princes of Pharoah thought it was no hurt to commend Sarai unto their Lord and yet God plagued them for it o Genes 12.15.17 Abimelech thought that hee did not ill in taking Sarai but yet God threatens him for it p Genes 20.2 3. Other examples wee may see hereof in these places to wit 1 Samuel 13.9 and 15.13 and 2 Samuel 6.6 7. Yea certainly many observe divers superstitious customes and yet thinke they doe well in it Many thinke scurrilous words to be honest jeasts Many thinke that lawfull recreations may be followed as men follow their callings that there is no hurt in them although they spend too much time yea are thereby often moved unto anger and oathes And therefore seeing it is so usuall for men to sinne when they thinke they doe no such thing we had neede not to relie too much upon our owne opinions Secondly Sathan will not suffer us to see our errours Answer 2 untill wee are gone so farre that wee cannot returne as the bullet out of the peece kils before the cracke admonishes so Sathan possessing the mind doth not open the eyes to behold danger untill the soule bee slaine As a man in shipwracke asleepe is not awaked from his sleepe untill hee bee cast from the ship into the sea so man possessed by Sathan and sleeping in sinne is not awakened if the Divell can helpe it untill hee bee brought to utter destruction And therefore wee must not bee too obstinate in our owne wayes and opinions lest wee bee but deluded by Sathan and blindfolded in a wrong way Thirdly we should be very cautelous and circumspect Answer 3 in our wayes and workes and not rely too much upon selfe conceits because as in a wildernesse there is but one true way and many false or as in a mans body there is but one health and many sicknesses so in the soule there are many wayes of errour and but one of truth For There are sinnes First of the Right hand as heresie superstition blinde zeale and the like Left hand as Atheisme prophanenesse impurity injustice intemperance and the like 2. Both Internall of the heart Externall of the tongue and life 3. Both Omission and neglect of our duties Commission doing that which we should not 4. Both Circumstantial as the occasions and appearances of evill Substantial as the breach of any precept of the morall law C. Fifthly the way of worldlings and wicked Answer 5 men is called broad because it is a plaine and easie way both to finde and to walke in when once it is found Circe said to Vlisses that he need not aske the way to hell because it was as easie to find as to run downe a hill There is a stone in Aegypt which will quickly receive a forme but never lose it without cracking The Adamant and the Iron are soone joyned but hardly dissevered the coyne hath his stampe in a moment but cannot be taken out without melting so the way of sinne is easie to find but hard to lose quickly learnt not quickly left How doth it appeare that the way of sinne is such Quest 4 an easie and broad way First it is outwardly beautifull and therefore Answer 1 allures The simple fishes though they see their fellowes devoured of the water sheepe yet they will not leave following of him till they be devoured also being as it were amazed with his golden colour so although our judgments often tel us that the wages of sin is death yet it is so pleasing to our affections that we cannot flye but willingly follow it Vlisses passing by the Syrenian Woman tied himselfe to the mast of the ship that he might not be inticed by them into the Sea and so bee destroyed thus the way of sinne is so delectable to our natures that all wee can doe is little enough to keepe us from thence so easie a path it is Secondly as sinne seemes faire so we are easily Answer 2 allured thereby our affections naturally longing and lusting after sin Iames 1.14 Gal. 6.1 Peccatum est inimicus blandiens ante actionem dulce venenum in actione scorpio pungens post actionem Before sinne is committed it seemes beautifull to the eye when sinne is committing it seemes sweet to the taste but when it is committed it is bitter in the belly At first before it is acted it is like a fawning and flattering friend afterwards in the acting it is like sweet poyson lastly being acted it is like to a deadly draught or a poysonous potion or a death wounding Dragon and therefore as it is easie in regard of its false and counterfeit show and outward appearance so it is also in regard of our naturall love and affection thereunto Answer 3 Thirdly it appeares that the way of sinne is easie because wee easily understand it quickly find it out and speedily learne a perfection in sinning our whole nature is prone unto evill and therefore wee soone grow great proficients therein Answer 4 Fourthly every man by nature is more prone unto evill then unto good and therefore the way of sinne is the easier way Quest 5 How may wee know whether we walke in this broad way or not Answer 1 First those who are easily tempted unto evill and delight in the broad way of sinne it is a signe they walke therein those who are easily overcome by Sathan walke in his wayes Answer 2 Secondly those who harden their owne hearts and exalt themselves against God Iob 15.25 are travellers in this broad way Answer 3 Thirdly those who trust in their riches and abundance are also of this number Iob 15.27 Answer 4 Fourthly those who never doubt of their salvation neither will believe that they erre or doe amisse are walkers in this way Iob 15.31 Fiftly they who conceive mischiefe and bring forth vanitie are tracers of this path Job 15.35 Answer 5 Sixthly they who love sinne but hate it not Answer 6 and rejoyce in sinne but mourne not for it are here also to be rancked Seventhly those in whom sinne is as strong and Answer 7 prevalent as ever it was have not yet left this broad way How may we know whether sinne be as strong
watch for him and sleepe not those who hunger after him but doe not unwillingly or impatiently brooke his delay 2. Those who rejoyce in him and not those who delight themselves in the world 3. They that worke righteousnes that is doe not good now and then but make it their worke 4. They who remember the Lord in their wayes or in his wayes that is not those who remember the Lord in the wayes of sinne and when they commit evill thinke upon him as a Judge who will punish it but those who remember the Lord in their wayes possessing their hearts always with an apprehension of his presence and having the God of Jacob alwayes before their eyes Or those who remember the Lord in his wayes that is walke continually in the wayes of the Lord calling him to minde as a liberall rewarder of the workes of his children And therefore we should from the bottome trie our selves by the signes laid downe in these two verses whether we patiently and constantly wayte for the Lord or not whether we rejoyce in the Lord above all other created delights whether wee worke righteousnesse incessantly and whether wee alwayes remember the Lord our God not onely as a just Judge who will punish sinne but as a pure God who cannot endure sinne and a gracious God who will abundantly reward the sincere obedience of his servants Thus we have heard the first cause why our Saviour here saith Strait is the way which leades unto Life and not which leades unto Heaven because true life is the end of this strait way I Secondly it is said here which leades unto life to teach us that this mortall life which wee Observat 2 live on earth is not worthy to be called life heaven onely being the true life Or that this naturall life is not true life the eternall onely being absolutely called life How doth this appeare that this life is not true Quest 4 life First from Scripture where 1. Affirmatively we may see that spirituall and Answer 1 eternall life is the true life as John 11.4 and John 5.24.26 and 6.33.35 and 10.10 and 20.31 Rom. 5.17.18 and 2 Cor. 5.4 2. Negatively we may see that this naturall life is not true life as Joh. 3.36 and 6.53 Heb. 13.14 Secondly from the names or things whereunto it is resembled as for example Answer 2 1. It is resembled sometimes to dust as Genes 3.19 and Psal 103.14 2. Sometimes it is likened to smoke as Psalme 102.3 3. It is compared sometimes in regard of the brevity of it to a hand-breath as Psalme 39.5 4. Sometimes it is resembled to the grasse and flowers of the field as Esa 40.7 Job 14.2 and Psal 102.3.11 and James 1.10 5. It is said sometimes to be like a shadow as Psalme 102.11 and 109.23 Job 8.9 and 14.2 6. Sometimes it is compared to a sleepe Psalme 90.5 sometimes to a vapour Jam. 4.14 sometimes to a thought Psal 90.9 Answer 3 Thirdly it appeares that this naturall life is not the true life by the nature of this life For 1. This life is full of evils having in it more gall then honey more sorrow then joy more evill then good There is to be gathered in India Arabia and the Holy-Land a certaine hearbe of an extraordinarie sweet smell with leaves broad fat and juicie which being pressed yieldeth both Aloes and honey but more Aloes then honey from whence this Metaphoricall Proverbe was used Quod plus molestiae quam voluptatis gignit it is more troublesome then profitable thus Juvenal saith an evill wife hath more of Aloes then of honey and Plautus saith most truely that the life of man tasteth more of Aloes then of honey 2. This life is full of labours and paines man being created unto labour Job 5.7 Eccles 1.8 If the King should bestow upon one of his Favorites one of his stately Palaces charging him to keep it in repaire the Favorite could not but take it as a great favour and esteeme the gift highly in regard of the giver but in regard of the care cost trouble and paines which he must be at in the dressing repairing and maintaining thereof hee had better be without it So this life is to be esteemed in regard of the authour and giver thereof but in regard of the labours and evill which it is fraught withall it rather deserves to be layd aside then retained to be lost then found 3. This life is but a pilgrimage unto death and every day wee come neerer our journeyes end then other and therefore it may better bee called death then life as followes by and by 4. In the best sort of men this life is but a pilgrimage unto true life where there is perfection of felicity Genes 47.9 and Hebr. 11.13 and 1 Pet. 2.11 and therefore it cannot truly be called true life it selfe Answer 4 Fourthly it is cleare that this naturall life is not true life even from the division thereof Here observe that there is a threefold life namely 1. Naturall this is falsely so called because it is common unto brute beasts 2. Spirituall this is Typically so called because it gives unto us hope of true life Ephes 2.5 And therefore is onely life in hope 3. Eternall and this onely is truly called life because true life consists in the perfection of the soule to wit in eternity Quest 5 Whether hath the naturall man life in him or not Answer No but is dead Here are two things briefly to be shewed namely First that naturall men have no true life in them their life being either 1. The life of brute beasts which consists in the delights of the belly and in satisfying carnall appetites Or 2. Worse consisting in gluttony revenge drunkennesse murder and the like Or 3. Foolish unconstant vaine consisting in the delights of honours riches and pleasure Secondly that naturall men are dead untill they be changed and regenerated and that in this regard 1. They are dead in understanding for now they cannot take up spirituall things 1 Cor. 2.14 2. They are dead in quiet for now there is no peace at all to them so long as they are naturall There is no peace to the wicked saith my God Esay 48.22 3. They are dead in comfort and spirituall joy the holy Ghost being given unto none but unto those who are spirituall 4. They are dead in purity being altogether corrupted with sin uncleannes which hath covered them as a garment both in body and soule 5. They are dead in regard of spirituall societie being strangers from God and from the Common-wealth of Israel Ephes 4.18 6. If this life be not the true life then who Quest 6 erre concerning it Answer 1 1. First those who so highly prize this life that is either 2. Neglect life eternall for it preferreth that before this the body before the soule the pleasures of this transitory life before the joyes of the eternall Or 3. Set up their rests here oh who would
take up his habitation and abiding place in an Inne Who would set up his staffe in a strange place that is upon his journey to his native Countrey and his naturall kindred Mich. 2.10 Or 4. Heape up treasures and build and plant as though we should live here for ever Oh let us consider how sottish we show our selves so long as we thus adorne beautifie value and overprize this life Heraclitus the Philosopher spake very wittily of the bow and the arrow applying it to the thing in hand A bow in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies life because men were wont to get their living with their bow Now the bow doth not give life unto but rather killeth those creatures which it shooteth at Wherefore Heraclitus said of it It hath in word a name of life but indeed a worke of death So this life is called life but more properly might be tearmed death and therefore is not thus out of measure to be esteemed Secondly they erre here who are so carefull to Answer 2 preserve their lifes that to doe it they will wound their tender consciences and pretend a necessity for it as some doe in the time of sicknesse I meane the plague forsake house and wife and children and family not caring what danger they be exposed unto and all this for feare of being infected thus women sometimes will rather prostitute themselves then suffer themselves to be killed and men perjure themselves swearing that which they never intend to performe to save their lives And salve all with a plaister of necessitie But all such must remember these two things 1. Nescit mori there is no necessity of this life and therefore better loose it then save it by unlawfull meanes Answer 3 2. Hee that saves his life by these wicked meanes shall lose it Math. 16.25 that is he that by sinne saves his naturall life by that sinne exposeth body and soule to eternall death Thirdly they are faulty here who are so unwilling to depart out of this life For this life is but onely a journey and death puts an end thereunto bringing us to our wished Port. Now we doe not this in other things For 1. Every man who hath a long tedious and dangerous journey to goe is glad not sad when his journey is finished Why should wee then be sorry when God puts an end to our miserable life which is so full of labour and evill as was shewed before 2. A man is content to leave his fathers cottage to be entertained into the Kings service 3. A Scholler is well pleased to goe from the University to a great Benefice And therefore why should any of the children of God be unwilling to goe from earth to heaven from labour to ease Quest 7 from a vale of misery to a place of felicity Some desperate and discontented spirit may be will here enquire if he may not ridde himselfe out of the world For if this life be not true life but onely falsely called life and neither worth esteeming nor by any unlawfull meanes to be kept nor unwillingly to be parted withall then what great matter is it for him to cut the throat of his owne life Answer For the full satisfaction of this question we will lay downe three things namely First the causes why some have done it K Secondly the causes why none must or ought to doe it L. Thirdly the punishment of those who haâ—â— or will doe K M. Reasons of selfe murder K. First we have to consider the causes why some have miserably shortned their owne dayes to wit Reason 1 1. Some have done it by a law when they were old it was a law amongst some of the barbarous Gentiles that when men were come to such an age that they were not able to worke any longer they should be sent into a wild and uninhabited desart where they should either kill themselves or suffer themselves to be devoured of wild beasts This is barbarous indeed and monstrous inhumane Reason 2 2. Some have cut the thread of their owne lives by reason of some tedious sicknesse or disease wherewith they have beene held Thus M. Pertius Latro being wearyed out with a quartaine ague which he could not get ridde of killed himselfe This we must not doe because the crosse which God layes upon us must be borne whether it be long or short heavy or light Reason 3 3. Some have done it by obtaining of leave thus Euphrates the Philosopher obtaining leave of Adrian murdred himselfe because he was very old and very sickly But this is not to be done because the Lord onely is the Lord of life and therefore no King or Monarch hath power to dispense with this or tollerate any to lay hands upon themselves Reason 4 4. Some have wilfully cast themselves away by an opinion of a false immortality of the soule Thus Cloanthes Chrysippus Empedocles Zena and Cato minor But this we must take heed of because at the soule is immortall so there is immortall death and eternall destruction whereunto this opinion a â—eades and it is onely the godly who are made happy by death 5. Some have beene selfe murderers by reason Reason 5 of a detestation of some sinne committed Rev. 14.13 thus Lucretia being ravished by Tarquin murdered herselfe This we must not doe because the fault is enlarged not lessened by this meanes this life being the space and time of true repentance 6. Some have laid violent hands upon themselves Reason 6 for the avoyding of some sinne which they feare they shall fall into being strongly tempted and assaulted thereunto and the sinne being of that nature that they had rather die then commit it But we must not doe evill that good may come of it we must not doe a present evill for the avoyding of a future 7. Some make themselves away that so they Reason 7 may be ridde of some temporall evils or spirituall terrors which lie upon them we must remember that it is mere folly for a man to run and rush himselfe into those dangers which hee feares and therefore not doe as they doe who being afraid of hell runne thereunto by thus killing themselves L. Secondly Reasons against selfe-murder let us now consider why we must not upon any occasion cut the thread of our owne lives 1. It is contrary unto the Lawes of the Land Reason 1 because it is the cutting away of a member from the Common-wealth the depriving of the King of a subject And therefore by the Lawes such are exposed to all disgrace and not suffred to be buryed in the Church-yard but in some high way 2. It is contrarie to the Law of nature Reason 2 Omne appetit praesor vationem sui every creature by the instinct of nature desires the preservation both of the Species and Individuum 3. It is contrary to the Law of God as appeares Reason 3 thus First
practise 2. Because by the doctrine and discipline of our Church and Land those who will not obey but will bee wicked are punished Secondly concerning the Papists wee say that great is the securitie impietie and prophanesse in the Papacie and Church of Rome and that it proceeds from and is occasioned by the doctrine and tenents of the Church we prove it thus First they occasion impuritie while they command all their Priests to remaine unmarried when scarce either one or other of them hath the gift of continencie And so necessarily followes fornications adulterie Sodomy and all manner of uncleannesse among their Friars Monkes Nunnes Priests and Jesuits Secondly they teach perfidiousnesse and truce-breaking that neither word promise or oath is to bee kept with those who are not Papists as they are Guicciardinus De jure belli lib. 3. ca. 19. pag. 662. 3. They teach tyranny when they arme Kings against the faithfull provoking theÌ„ to kill those who never were convicted either of heresy or blasphemy Mr. Fox in his Monuments and those histories which write of the Spanish Inquisition give abundant examples hereof 4. They teach Idolatrie while directly they command prayers to bee made to the Virgin Mary and to the rest of the Saints and with tooth and naile maintaine such Idolatry to be lawfull Greg. de Valent. de Idol lib. 2. cap. 7. 5. They teach rebellion and treason while they suggest unto their hearers the odiousnesse of a lawfull Magistracie and as it were arme them with fire and sword to burne up murther or depose lawfull Christian Kings as they have done more then once in France and attempted often in England And therefore by these fruits of their Doctrine they are easily to be discerned How many sorts and kinds of fruit are there First fruits are either good whereof by and by or evill Question 3 Secondly evill fruits seeme here exprâ—sly to bee Answer 1 threefold namely Answer 2 1. Thornes these are of evill juyce and signifie Hereticks 2. Thistles these are vaine light and chaffie signifying those who swell and are puffed up with vaine glory 3. Corrupt trees whom a putrified heart hath corrupted both in Teaching and Living But the words are not to bee wrested Thirdly there is indeed a fruit namely Answer 3 1. Dogmatum of Opinions which is either 1. Against God and that either First against the persons and Trinity as the Arrians and Vorstius held divers things Secondly or against salvation by grace in Christ Or Thirdly against the glory of God and that either by the invocation or adoration of the creatures Or 2. Against his word and the dignitie thereof as the Papists who hold it imperfect and insufficient unto salvation without humane or Ecclesiasticall traditions 3. Or against the zealous profession of religion as many doe who holds all those nice and foolish people who are carefull to fulfill all righteousnesse and make conscience of committing the least sinne 2. Vitae of life as those Preachers whose lives and conversations are scandalous § 2. Doe 〈◊〉 gather grapes of thornes Section 2 Whether are these words to bee understood of Question 1 false Prophets onely or of all wicked men Answer 1 First it seemes generall because Saint Luke addes them to the prohibition of hypocriticall judgement Luke 6.42.43 Secondly Calvin thinks them to belong to false Answer 2 Prophets onely and that Saint Luke doth there conjoine things which are disjoyned and separated in time Thirdly I conceive the words speake of both Answer 3 And therefore I thinke 1. Christs scope is to admonish us of false prophets And 2. His admonition is urged from a generall rule And 3. That he concludes generally verse 20. Although I believe as I said even now that these words may be taken both generally and particularly yet in this verse I will onely handle them as spoken to false teachers What Prophets doth our Saviour here speake of Question 2 First a Prophet properly signifies one who foretelleth Answer 1 things to come according to the revelation made by him from God unto the people But Prophet doth not thus signifie in this place Secondly a Prophet sometimes signifies one who Answer 2 did expound the predictions and prophesies of the Prophets Thus Hulda was called a prophetesse Thirdly a prophet sometimes signifies him who Answer 3 from the bookes of the Prophets doth exhort the people unto repentance conversion and laying hold upon Christ Luke 24.27 Fourthly and lastly a prophet signifies one who teacheth Christ the end of the Prophets in the Ministerie Answer 4 of the Gospell And thus Saint Paul saith Hee that professeth speaketh unto men to edification and exhortation and comfort 1 Corinth 14.3 And thus the word is taken in this place Question 3 How many kindes of prophets are there Answer There are two namely Good and Evill First there are good prophets whereof two things are predicated namely 1. That he fructifies in good fruit And 2. That hee cannot fructifie in evill fruit Wherby is taught by our Saviour to wit That he is not to bee esteemed a good Minister who doth not show and shine forth in good works for it is required of a Minister that hee should be faithfull c. (t) 1 Cor. 4.2 reade 1 Corinth 9.15 and 2 Tim. 4.2 And therefore they must bee extraordinary carefull of two things to wit 1. Of their doctrine that they teach truely prudently fitly holily and diligently And 2. Of their lives wherein two things are to be regarded namely First negatively they must not so live that they disgrace either the profession of religion or that high calling whereunto they are called Rom. 2.24 Secondly affirmatively they must so shine in good works that God may bee glorified in them and by them Matth. 5.16 Secondly there are evill prophets In whom two things are pointed out to wit 1. That they are thornes and thistles and corrupt trees Question 4 Why are False-prophets compared to these things Answer 1 First because as thornes and thistles pricke hurt and wound the body so doe they the soule Answer 2 Secondly because as these things are contemned and despised so false prophets ought to bee being no better then unsavourie salt which is good for nothing Answer 3 Thirdly because as thornes and rotten trees are appointed for the fire so these are neere unto a curse and their end is to bee burnt Hebr. 6.8 as followes by and by verse 19. 2. That false prophets cannot bring forth good fruits Question 5 Cannot evill teachers teach hypocritically and Answer 1 so outwardly well First sometimes they speake from the heart and freely and then they speake as they are that is evilly as they are evill If 1. They bee hereticall or schismaticall Or 2. If they bee impure and given unto the world Or 3. If they bee ignorant of Christ Or 4. If they bee barren fields voide of all grace And speake as they thinke then without doubt they must needs speake coldly and
the wayes of God Now it is not so simply good for a man to bee ignorant of the wayes of God but comparatively hee had better not have knowne them at all then after they have knowne them to forsake them We have the like speach used Proverb 17.1 and 21.9.19 True and this is either Natural which is either Absolute thus man in his first creation was very good Or Genes 1.31 Respective thus a thing is called naturally good when it is profitable as Gen. 49.15 Exod. 18.17 Marke 9.50 Spiritual which consists either in Th ngs thus all vertues and graces of the holy Spirit are called good Or Persons which goodnes is either Infinite and is in God alone Marke 10.18 Finite in the Church Triumphant Respective which is either in Some one singularly Far a good man some would even dare to dye not for every good man but for some one singularly good both in himselfe and unto others All the faithfull generally A good man that is every good man bringeth forth good things And so the word signifies in this place Observat Teaching us That after wee are regenerated wee ought to fructifie in every good worke when the Lord hath made us good trees wee should labour to bring forth good fruit Matth. 3.8 and 13.23 Cant. 2.11 and Col. 1.9.10 and 2.6 and Rom. 6.4 and 7.4 Question 2 How manifold are good works Twofold exuere induere to put off the old man Answer to put on the new Rom. 13.12 Ephes 4.17.24 more particularly the good fruits of a good tree are either First Negative to abstaine from sinne and whatsoever is evill Rom. 6.12.14 Ephes 5.11 Why must the regenerate abstaine from all sinne Question 3 First because sinne is a leaven and will pollute the whole man 1. Cor. 5.7 Answer 1 Secondly because sinne grieves the good and Answer 2 blessed Spirit of God Ephes 4.30 Answer 3 Thirdly because sinne is a scandalous thing and doth scandalize religion when seene in a religious person And therefore all the children of God must walke warily and circumspectly carefully avoiding every evill thing Colos 4.5 and 1 Thessal 4.12 Secondly Affirmative to abound in every good worke and to bee conversant and frequent in every good duetie And of these the present text speaks Question 4 Why must wee bee thus carefull to bring forth good fruits Answer 1 First because God hath given us grace for this end and purpose The talent was not given to hide in a Napkin but to improve Matth. 25.18 The manifestation of the Spirit is given to every man to profit withall (a) 1 Cor. 12.7 vessels are made that they may hold liquor fruit-trees are planted not for show but to bring forth fruit and wee are regenerated that wee might bee holy God plantes and prunes and digs that wee might fructifie Matth. 21.34 c. And therefore wee must not bee slothfull and negative Christians Iames 1.23 But industrious remembring that God made man for labour not for lazines and created him not for speculation onely but for practise The Lord 1. Enlightens the minde and the understanding And 2. Moves and perswades the affections And 3. Imprints faith in our hearts by his holy Spirit Rom. 8.16 and 1 Iohn ◠10 And 4. Gives graces and good habits unto us and al for this end that we might reduce all into act and bring forth good fruites And therefore wee must not frustrate his expectation Answer 2 Secondly it is necessary that wee should abound in good works because thus onely wee approve our selves to bee good trees and our pietie to bee true and cordiall For true godlines doth alwayes encrease and daily is enlarged the seed of grace in the heart is like the mustard-seed in the garden which takes root and afterwards sends forth a tender blade then a stalke and lastly comes to bee a tall shrub bringing forth fruit Thus the truest signe of life is growth and Dwarfes are but monsters in nature Wherefore we must not be alwayes children neither alwayes learning but never coming unto perfection but so learne the practise of vertue that wee may grow up therein daily more and more (b) 1 Peter 2.1 Thirdly the Holy Ghost is fruitfull Gal. 5.21 Answer 3 and Ephes 5.9 and therefore if wee desire to approve our selves to be guided and directed thereby we must be fruitfull also Answer 4 Fourthly wee must labour to abound in good workes because God is glorified thereby Matth. 5.16 Iohn 15.8 Phil. 1.11 Answer 5 Fiftly because our brethren are edified thereby Titus 2.7 and 3.8 and 1 Pet. 2.12 and 3.1 Answer 6 Sixtly because it is profitable for our selves Prov. 11.30 Rom. 6.22 Answer 7 Seventhly because it is comfortable unto the Ministers of God whom God hath set over us Iohn 4.36 Rom. 1.13 Hebr. 13.17 In what works must wee labour to abound Question 5 Wee must labour to abound in these two things Answer namely First in Internall desire love and fervour of the heart towards every thing that is good wee must labour to encrease dayly in the love of every good thing and in zeale and in uprightnesse and in sincerity of heart Secondly in Externall actions that is both 1. In an Abstinence from all evill works And 2. In obedience unto that which is good And herein three things are to bee observed namely First wee must obey every kinde of good worke whether belonging to the first or second table Secondly wee must obey every good worke in a frequent custome and assiduous and daily life Thirdly wee must obey the Lord perseverantly continuing in his service unto the end Wee must not serve the Lord with our hearts onely as some say they doe and not with our bodies neither with our bodies onely as many doe and not with our hearts but wee must labour to bee trees bearing good fruit both in bodies and soules Wee must not abstaine from sinne onely as many doe and doe no good but wee must cease to doe evill and learne to doe well Wee must not doe some sorts of good works onely or sometimes by aguish fits or begin in the Spirit and end in the flesh but wee must ensue after whatsoever is good and that through the whole course of our life § 2. Neither can a corrupt tree bring forth good Sect. 2 fruit Our Saviour expressely here teacheth Observat That so long as wee are unregenerate we cannot cease from evill works Matth. 12.34 and 2 Pet. 2.14 A Gentleman perceiving that hee could not thrive in his own countrey Piacenza went to Florence to live there hoping to finde that place more prosperous unto him and being there hee figured for his devise a Peach-tree loden with fruit which in the proper soile wherin it first springeth yeeldeth forth poysoned and unpleasant encrease but being transplanted in some farther Coast becometh wholesome and fruitfull his Posie was Translata proficit arbos Wee are just like this Peach-tree for so long as wee are in our
King 16.3 and Ahab 21.21 and Achan Iosh 7. and Hananiah Ierem. 28.16 Secondly sometimes he cuts them off by some sudden casualtie as the Prince who was troden under foot â— King 7.17 Thus many have been taken away by some accident in their drunkennesse and duels and when they have been blaspheming and the like Thirdly sometimes God shortneth their dayes by letting them fall into some sicknesse or disease and thus often drunkards take surfeits uncleane persons impure and loathsome diseases which bring them to their end Prov. 23.29 Fourthly sometimes the Lord suffers them to be their owne executioners and to cut the thread of their owne lives And thus hee did with Iudas and Achitophel Question 6 What sinnes doth God or hath God punished with sudden or untimely death Answer These which follow to wit First Idolatrie thus hee cut off Nadab and Abihu Levitic 10.2 and Oza or Vzza 2 Sam. 6.7 Secondly Blasphemy thus two and forty children were suddeÌ„ly destroyed for blaspheming of the Lords Prophet 2 King 2.24 And a girle of twelve yeares old here in England mentioned by M. Fox For hee is a swift witnesse against such Malach. 3.5 Thirdly Treason thus Achitophel came to an untimely end 2 Samuel 17.23 and Iudas Matth. 27.5 Fourthly Persecution of the godly thus Pharaoh and Haman were taken quickly away for their malice and rage against the people of God Fiftly Perfidiousnesse unfaithfulnesse or false dealing thus Senacherib came to an untimely end And often God lâ—ts men fall into the net that themselves have laid Sixthly Lust this brought Sampson into the Philistines hands and brings many daily into filthy loathsome and incurable diseases and sudden death Seventhly Drunkennesse many have come to their end by some sudden mischance in their drunkennesse Eighthly Desperation the conscience oppressed with the burthen of sinne doth often finde out this lamentable remedie of murther as a meanes to put an end to that torture which indeed doth put but a beginning to it as wee see in Iudas Matth. 27.3.5 And thus wee have seene how this phrase of hewing downe may signify a shortning of this temporall life which wee live on earth Secondly this phrase may signifie a cutting off from Christ heavâ—n and all hope of mercy or felicity Certainly it may meane 1. A câ—â—â—ing off from all hope of heaven and salvation And 2. A câ—â—tting off from Christ as hee is offered in the word But. 3. Not a cutting off from Christ himselfe because they were never grafted into him 1 Iohn 2.19 But this coming to bee considered of in the next section I here omit it § 4. And cast into the fire Section 4 What is the meaning of these words Quest 1 By this phrase is signified eternall punishment Answer Observat and the phrase it selfe doth show the terrour of that punishment as if our Saviour would say The wicked man which beares nothing but corrupt fruit shall bee cast at length into the fire of hell which of all other tormentâ— is the greatest How doth it appeare that the Punishment prepared Quest 2 for the wicked in hell doth exceede all other tortures First it appeares by the language of the holy Answer 1 Scriptures who sometimes calleth it The fire of hell Matth. 5.22 sometimes a fire that cannot bee quenched or extinguished Matth. 3.12 sometimes an eternall fire Matth. 18.8 and 25.41 sometimes a worme that never dyes and a fire that never goes out Marke 9.43.44 Sometimâ—s the Scripture telleth us what is there that wee might the better conceive of the insufferablenesse of the torment In hell there is weeping and wayling and gnashing of teeth Matth. 13.42.50 In hell there is fire and brimstone Apoc. 19.20 In hell there is negatively no rest Revelat. 14.10 but affirmatively torments day and night Revel 20.10 Secondly it appeares by the place Hell is a place Answer 2 ordained unto torment in so much as there is no prison no dungeon like it Prisons deprive men of liberty and Dungeons of light but men may bee free from torments in them yea may â—njoy some comforts in them but hell is a place which deprives us of liberty and light which debarres us from all joy and comfort and which afflicts with torments never patiently to be endured Thirdly it is cleare from the persons that are Answer 3 there tormented who are men forsaken and rejected of GOD for ever Depart hence I know you not Oh how miserable is the condition of those poore soules whom God will not owne whom God doth not pitty but rather rejoyce and laugh at their destruction Prov. 1.24 Answer 4 Fourthly it will appeare by the executioner or hang-man the Divell who is 1. Our eternall enemy and a foe never to be reconciled 2. An enemy that excels and exceeds in envie and malice 3. A foe powerfull and able to inflict unspeakable torments 4. An enemie who hath no other comfort then this that he hath copartners in his misery And therfore he will make them as miserable as may be Answer 5 Fiftly this appeares by the absence of good In hell there is no good thing neither any thing that can affoord the least comfort For there will be neither 1. Light to comfort the eye Nor 2. A droppe of water to coole the tip of the tongue Nor 3. Any confidence or courage to support the heart Answer 6 Sixtly it appeares that the torments of hell are of all other torments the greatest by the extension thereof unto every kinde of evill For 1. There shall bee most sharpe and unsupportable tortures exercised upon the body 2. The heart shall bee wholy dejected through sorrow wholy devoted unto sorrow and wholy devoured and consumed by and with sorrow 3. The conscience shall for ever presage terrible things And therfore the torments of hell must needs be exquisite that thus are extended both to body soule and conscience Answer 7 Seventhly it evidently appeares by the conâ—â—â—â—ltie perpetuitiâ— and eternitie of hels torments which shall never have either end or ease they shall bee continuall and perpetuall sine intervallo without any intermission or interruption The Papists faine some Lady dayes to bee observed in hell when the soules play or make holy day but this is but an idle dreame for as was showed before from the Scripture there is there no rest nor ease nor cessation of torments Yea these torments shall bee eternall Semper and endured for ever and ever for neither the torments nor the tormentor nor the tormented shall ever bee consumed or ended but shall endure last for ever Semper moribundus nunquam mortuus robore vacuus sensu plenus ut quod ferre non possis semper feras in aeternum In hell men shall be ever a dying but never bee dead ever weake and voide of strength but full of sense of smart and that which they can never suffer with any patience they must ever suffer with insufferable paine Answer 8 Eightly the exquisite torments of hell appeare
thus Mercy and anger are called the two armes of God Ergo similes ex se dignoscuntur mutuò Stapleton And therefore the knowledge of the one will helpe us to the understanding of the other Now eye hath not seene nor care heard nor ever entred it into the heart of man once to imagine the joyes that God in mercy hath prepared in heaven for the righteous man 1 Corinth 2.9 And on the contrary eye hath not seene nor eare heard nor ever entred it into the heart of man once to conceive the torments that God hath in his just anger and indignation prepared in hell for the wicked and ungodly man Ninthly this appeares from the names given unto Answer 9 both sorts the Righteous are called vessels of mercy and therefore they shall bee filled full of all joy and felicity the wicked are called vessels of anger Rom. 9.22.23 and therefore they shall bee filled to the brimme with anguish and sorrow To the righteous in heaven shall bee given good measure pressed downe shaken together and running over (f) Luke 6.38 of joy and happinesse And To the wicked shall bee given in hell great measure pressed downe shaken together and running over of paine and torments And therefore of all griefes this is the greatest Tenthly the torment of hell is the consummation Answer 10 very complement of all punishments in regard whereof all other paines and sorrowes are light and easie Lastly a mortall body is not capable of such torments Answer 11 neither could possibly endure them the insufferablenesse of such paines would cause the heart of a mortall man to die within him and his very spirits to faint and faile him And therefore of all other torments this must needes bee acknowledged to bee the most extreame and excessive Wherefore let us daily so meditate thereof that wee may learne to escape and avoid them Where is hell Quest 3 Certainly Answer the Fathers did conceive that it was in the bowels of the earth yea Christ and the holy Scriptures speake of a Descent unto hell in opposition unto heaven And therefore wee may as well doubt whether heaven be above us as doubt of hels being beneath us Whether is this fire of hell a materiall fire or not Quest 4 Certainely as the joyes of heaven Answer so the paines of hell are above our apprehension and imagination but yet without doubt there is materiall fire in hell because the body which here on earth sinned is there in hell to bee tormented and punished What are these insufferable torments which Quest 5 wretched and wicked soules shall endure in hell for ever First the Monks dispute and affirme much of Answer 1 these torments which I here omit Secondly the holy Scriptures shew forth unto us Answer 2 two sorts of punishments Namely First of sense to wit sorrowes either in Body which are signified or expressed by fire V. Soule which are signified or expressed by gnashing of teeth W. Secondly of losse to wit an excluding and extruding out of heaven never to have any place or portion or inheritance therein X. V. First there is Poena sensus the punishment of sense which is first Dolor corporis the paine and anguish of the body I cannot better expresse nor more fully illustrate this torment then thus 1. Let us meditate remember the most grievous paines and tortures sicknesses the mortal body of man is subject unto whether head-ach or tooth-ach or collicke or stone or gout or whatsoever Then 2. Let us suppose all these to bee in one man at once and that in extreame manner Then 3. Remember that the least paine and torment which thou shalt suffer in thy body in hell will be greater then the greatest yea then all these And 4. Meditate upon the eternitie of these torments and remember that thy body must not bee subjâ—ct unto them onely for ten or twenty or thirtie or forty or fiftie yeares but for ever and ever world without end Secondly the next thing which here begges our most serious consideration is Dolor animae the internall paine and anguish of the soule which farre exceeds the former torments which are inflicted upon the body Here three things are to bee ruminated upon namely 1. In the beginning there is a horrible expectation of some unsupportable misery At the day of judgement the heart will presage such terrible thiâ—gs that it will crie to the mountaines and to the hills to cover it from the dreadfull face of the irefull Judge Reade Psalme 50.2 Isa 13.9 Ioel. 2.2 Abac. 3.9.10.16 For to the wicked First the face of God is terrible the poore soule sees that it is a fearefull thing to fall into his hands (g) Hebr. 10.31 because hee is a consuming fire (h) Hebr. 12 29. Secondly hence the frighted soule will crie Oh where shall J hide mee from the face of this angry God If Balthazar 's knees smote one against another when hee saw but a hand writing against him Daniel 5.6 c. How will that poore wretch tremble that sees the angry face of God frowning upon him Yea Thirdly hence hee will wring his hands and with bitter tears crie out oh how wretched and miserable am I now become that cannot appease the Lords anger nor pacifie his wrath Thus wee see the beginning is miserable let us now therefore proceed and consider whether the feare bee greater then the danger or the evill every way answerable to the feare and fearefull expectation 2. After this dreadfull presage of mourning followes nothing else but perpetuall lamentation For then continually these things will come to their remembrance to wit First all the sinnes that ever they committed in all their lives Secondly the time of grace which they neglected and lost and trifled away and the ofers of mercy which they contemned and despised Thirdly the eternitie of the misery which they have acquired for every moment the miserable soule will call this to minde Thus am I tormented and thus shall I bee tormented for ever and ever And hence comes those double clamours ve vae woe is me woe is me that ever I was borne If ever thou hast I speake here to the wicked been drowned or drenched in desperate teares wishing for nothing so much as the medicine of death to ridde thee out of thy horrid feares yea in thy desperation hast gone about to shorten thy dayes either by poyson or knife or halter or the like thinke but how great the horrour of thy conscience then was and yet how little it is in comparison of that horrour of soule and conscience which thou shalt feele in hell For First the eye of the understanding is more quicke fighted there then it is here and can more fully conceive of and apprehend the misery which is measured out and allotted unto it to suffer then now it is able And Secondly the sight thereof causeth all hope of mercy to fade and fall to the ground And therefore
end of Miracles is to shew spirituall cures by temporall Christ heales the sicke to show that he is the only Physitian of the soule reade Matth. 11.5.6 c. and compare it with Isa 35.5 and 61.1 c. And therefore when we reade this or any other Miracles of this kinde wrought by Christ and recorded in the Gospell wee should make this use of it namely 1. Acknowledge God in Christ Iohn 17.3 and 10.38 And 2. Acknowledge the trueth of the Gospell And 3. That all the infirmities and maladies of our soules are cured only by Christ What manner of disease or sicknes was the leprosie Quest 4 First it was a most loathsome sicknesse Answer as appeares thus 1. Those who were Leprous were to be separaâ—ed from the society of men Levit. 13.46 Num. 5.2 2. The Leper must have his cloathes burnt Levit. 13.52 3. If any of the Priests become Lepers they must bee separated and not suffered to offer sacrifice untill they were healed Leviticus 22.4 Answer 2 Secondly the Leprosie was a contagious and infectious disease and hence it was that they must bee separated and their garments burnt and the house and walls and stones removed Levitic 14. Answer 3 Thirdly the Leprosie was an hereditarie disease as wee see in Gehezi 2 King 5.27 Answer 4 Fourthly it was a disease scarce curable a disease onely healed by God 2 King 5.7 because it was sent by him as a punishment as wee see in Ioah 2. Samuel 3.29 and Miriam Numb 12.10 and Gehezi 2. King 5.27 Answer 5 Fiftly hence such strict charge was given by God that the Leper should diligently observe and doe whatsoever was injoyned him by the Priest or Levite for curing of his Leprosie Deuter. 24.8 Quest 5 What may we observe in the Leprosie for our instruction Answer 1 First that although it was a corporall disease yet it was cured by CHRIST to teach us That Christ cures the body as well as the soule as we see in Peters wives Mother and â—n Paul 2 Cor. 1.8 Quest 6 Why doth Christ heale corporall infirmities and diseases Answer 1 First that hee might show himselfe to bee mercifull in all things both towards body and soule Answer 2 Secondly that hee might show himselfe to bee a Cornucopia unto us from whom wee might have whatsoever is good either externall or internall Rom. 8.32 Answer 3 Thirdly that hee might show himselfe to bee Lord both of body and soule Answer 2 Secondly the Leprosie was a disease scarce cureable and yet Christ cures it to teach us That unto him nothing is impossible Christ came in the power of the Father Iohn 10.38 And therefore he can heale all our diseases Psalme 103.3 Wherefore none should bee terrified with the greatnesse of danger whether Temporall for God can deliver David from the Beare and Daniel from the lion and the three Children from the fire or Spirituall for whether our sinnes bee many or great or of long continuance yet the Lord can take them away and pardon them Isa 1.16 Ezech. 18. Answer 3 Thirdly wee may observe how the Leprosie is a Type and Figure of sinne and that in many respects viz. 1. Of all other diseases Leprosie is conceived to be the greatest The falling sicknesse the Palsie the Convulsion the Plague are great evils but either they are not perpetuall or not diâ—turnall or at least a man is not separated for these but the Leprosie is a cleaving evill and so abominable that hee who is taken therewith is excluded from the society of men Thus of all evils sinne is to bee esteemed the worst and greatest Poverty imprisonment sicknesse and death are evils but yet such evils that either a man may bee delivered from them or else they may become unto him the end of evils but sinne is an evill which endures with us and at length brings us without repentance to eternall misery And therfore wee should not sleight sinne as the most doe thinking it no great matter but conceive it to bee some great and infinite thing yea the very Epitomy of all evills and consequently a thing which can never be hated abhorred or detested enough 2. The Leprosie is an hereditary evill a disease which the child hath from the Father and which is againe by the childe derived to posterity So wee First receive sinne from our parents And Secondly contaminate our posterity by sinne And therefore both for our owne and our issues sake wee should take heed of sin 3. The Leprosie is a most loathsome disease odious both to God and men for the Leper must bee separated from Gods sanctuary and mans society So sinne is unto God so abominable that hee cannot endure either to see sinne or to heare a sinner Iniquitie makes man more odious and deformed in the sight of God then any monster or dead Carkasse Ierem. 5.25 4. The sent and smell of a Leprous man is of all other diseases most grievous and irkesome unto the nostrils of any because all the humours in such are vitiated and corrupted thus although by reason of our corrupt nature sinne stinke not thus in our nostrils yet certainely of all noisome smels unto the Lord it is the worst Hence the Lord complaines of the wicked Psalm 5.9 That their threat is as an open sepulcher that is as from a sepulcher wherein lies a dead rotten carkasse issueth forth a most vile stench and unsavoury and unwholesome smell when the grave is open So from a man whose soule is dead by reason of sinne proceedeth nothing but loathsome sents 5. The Leprosie hath his roote within but yet doth putrifiâ— and corrupt the body outwardly making the skinne loathsome both to the eye and nose So sinne is rooted in the heart but buds forth and showes it selfe in the life and conversation Rom. 7.18 6. The Leprosie growes creeps upon men and acquires strength by little and little So sinne by little and little encreaseth both in strength and number that is one sinne taking roote in us at length wee become to bee hardned therein and being once thorowly captivated by one sinne wee become shortly after slaves unto others And therefore Principiâ—â— obsta strangle sinne in the birth and stop the course thereof at first 7. The Leprosie was contagious and infections Levit. 13.45 and therefore when the Leper went abroade hee had his mouth covered with a cloath and when hee saw any he cried J am uncleane I am uncleane that so all men might learne to avoide him Thus sinne is infectious Regis ad exemplum the sinne of the Father easily corrupts the children the sinne of the Master his servants the sinnes of superiours which appeares unto men is a great snare unto inferiours and therefore every man should labour so to suppresse his sinnes that they may not bee perceived by others and so infect others and Magistrates should bee carefull to punish those who like Sodome hide not their sinnes but discover them to the world And for
these properties in the Leprosie the person infected must bee carefull to use diligently all meanes for the redresse and cure thereof Deuter. 24.8 c. And so must wee in sinne Quest 7 How is Leprosie to bee cured how is sinne to bee healed Answer For answer to this question I referre the reader to what hath beene said before Chapt. 7. Verse 5. Cast out the mote adding onely a word or two out of this verse This Leper desiring to bee cured repaires unto Christ and so is healed and thus must wee doe flye unto Christ the sole Physitian of the soule and then wee shall bee safe None are cured by Christ but those who come unto him wherefore hee calleth and exhorteth men to come Matth. 11.28 John 7.37 And therefore wee should prepare our selves by prayer meditation and hearing and then with the Leper come unto the Lord. Quest 8 How must wee come unto Christ Answer 1 First with a true sense of our Leprosie and sinne none comes unto Christ as unto a Physitian but those who are sicke and Leprous and diseased for the sound need not the Physitian but the sicke Matth. 9.12 Wee are selfe-lovers and therefore wee aske daily Cui bono and enquire what benefit it will bee unto us And where wee feele no want wee have no wâ—â— neither labour for the thing awanting unto us Wherefore wee must bee sensible of our misery and of the want of Christ or else wee shall never with this Leper run unto him Answer 2 Secondly wee must come unto Christ with humble and hearty repentance of our sins Answer 3 Thirdly wee must come with hearty prayer begging and craving mercy at his hands and that hee would bee graciously pleased to pardon our sinnes and heale our sores and purge our soules Answer 4 Fourthly wee must come unto Christ in faith For when wee are sensible of our sinnes and of the want of our Saviour when wee are sorrowfull for our sinnes and the lacke of our Saviour when wee desire to leave and forsake our sinnes and to embrace our Saviour when we implore fervently the throne of Majestie to free us from misery and to make us partakers of mercy then with boldnesse of confidence wee may come unto Christ being certainly assured that he will heale us as he did this Leper Sect. 2 § 2. And he worshipped him saying Lord. Question 1 Why doth this Leper onely of all the multitude worship Christ Answer Because the rest came to see Christ or at best to heare him but hee came to pray unto him They who would see or heare him might obtaine their purpose the most conveniently standing upon their feete but those who would pray unto Christ must prostrate themselves upon their knees as this Leper Observat 1 did Teaching us that humiliation yea and that of body becomes those who pray unto God Question 2 Why doth humiliation and humility become those who pray Answer 1 First it becomes them in respect of God The heavens stars and Angells are impure in comparison of the Lord And therfore with how great reverence should wee approach unto so glorious a Majestie Reade 1 Samuel 6.22 and Psalme 2.11 and Isa 66.2 Answer 2 Secondly humility becomes those who pray in respect of themselves GOD unto whom wee pray is cloathed with Majestie and glory as with a garment but what are wee that pray wee are 1. Most vile creatures in our selves and in comparison of our God being wormes and no men (a) Iob 25.6 and Psal 22.6 2. Wee come unto God to buy temporall and spirituall provision for our bodies and soules or rather to begge it for wee have neither money nor money worth (b) Isa 55.1 And therefore being such vile and contemptible creatures in regard of God and so poore and indigent in our selves wee cannot come with too great humility and reverence before the Lord. 3. Wee come unto God or into his presence as Malefactors yea as traitors (c) Daniel 9.7 c. And therefore if wee desire to finde favour wee must come humbly If a rebell coming before the King should show small or no submission and reverence unto the King all beholders would say he deserved no mercy or pardon from the King And therefore if wee either consider God or our selves wee must needs acknowledge that humility and humiliation becomes us when we pray Thirdly God looks upon those who pray marking Answer 3 and observing both the heart and body in prayer and accepting of those who come with humble bodies and humbled soules Isa 57.15 and Psalme 138.6 And therefore humiliation and humility becomes us in prayer if wee desire to bee accepted of God Fourthly Humility helpes us in prayer For it is Answer 4 a meanes 1. To curbe and restraine and keepe backe evill affections and wandring cogitations when we pray Yea 2. It is a meanes to helpe and rectify our good affections to wit both humiliation and fervor Doth every reverend gesture in prayer please God Question 3 or approve us unto him First a man may hypocritically show forth some Answer 1 signes of humility and humiliation in his prayers an hypocrite in his prayer may lowlily prostrate himselfe before GOD but neither please God therewith nor approve himselfe unto God thereby because he doth it for the praise of men Secondly some in their prayers seeme outwardly Answer 2 humble but it is merely formall their prayers being without heate or life And therefore God accepts neither of them nor their prayers Thirdly some conjoyne these together that Answer 3 is are humble in their bodies sincere in their soules and fervent in their supplications and these are acceptable unto God and approved by him What gesture did the Saints in holy writ use Question 4 in their prayers First sometimes they prayed with their garments Answer 1 torne as David did 2 Sam. 12. and Hezekiah Isa 37.1 c. Secondly sometimes they prayed being arayed Answer 2 in sack-cloath fitting in ashes and earth upon their heads Ionah 3.8.9 Thirdly sometimes they prayed with their hands Answer 3 stretched forth or lifted up 1 King 8.22 and Exod. 17.11 and 1 Tim. 2.8 Answer 4 Fourthly sometimes they prayed with fasting weeping and prostration lying flat upon the ground Thus did David 2. Samuel 12.16 and Elias 1 King 18.42 and Christ Matthew 26.39 Luke 17.16 Quest 5 Why doth this poore Leper invocate Christ with so great vehemencie as is here expressed Answer Because hee is sensible of the need hee hath of the helpe of Christ From whence wee may observe Observat 2 That the sense of our want and povertie is the best way and meanes unto humiliation And therefore let us acknowledge our barrennesse and poverty of grace that wee may bee humbled and also made more fervent in our prayers Certainly wee shall never burne with an ardent desire after Christ nor truely long for him so long as all goes well with us and wee have affluence and peace and joy
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
souls who remains and abides with them to direct instruct strengthen counsell comfort and enlighten them all the dayes of their life Quest 7 Have the Saints no Banquet on earth are they only invited to feast it in heaven Answ The Saints on earth are frequently invited to a heavenly Banquet to wit the Lords Supper and therefore they should prepare themselve as unto a Banquet when they come thither In this feast observe these things namely First that the Table is the Table of God and therefore called the Lords Table Secondly at that Table Christ serves who gives food and dainties to all his welcom guests Thirdly the food he gives and which wee there eate is his body Fourthly the guests are the Patriarkes Prophets and Apostles for they all ate the same spirituall meat and all dranke the same spirituall drinke 1 Cor. 10.1.2 c. and Heb. 12.22 Fifthly the fruit of this feast is most weighty For it is either I. A seale unto life and salvation Or II. A testimony against us unto condemnation 1 Cor. 11.31 And therfore we had need be carefull so to prepare our selves unto this Holy Table that we may receive the pledges of love and seales of life from Christ and not arguments of our condemnation Quest 8 How must wee come unto this heavenly Banquet Answ 1 First in generall come with reverence in regard of the presence of God and Christ there Answ 2 Secondly come with conscience of thy sins and that after serious examination of thy selfe wayes and actions by the word of God Answ 3 Thirdly come with a purpose of heart to leave thy sinnes yea all sins and that for ever And that thou maist be the better enabled hereunto I. Labour to hate all sins with a perfect hatred in regard both of sin it selfe and the punishment therof looking upon it with horrour hatred fear and disdaine II. Pray fervently and heartily unto thy God that he would enable thee to leave and forsake al sinnes and preserve thee from the love of any so long as thou livest Answ 4 Fourthly come with assurance of pardon without faith nothing we do is either pleasing unto God or profitable unto our selves and therfore if wee come reverently unto the Lords Table with a sight and sorrow for our sins and a sincere purpose of heart hereafter to leave and loath them wee may build and rely upon the gracious promises of Christ who hath assured such of mercy and pardon Matt. 11.28 Answ 5 Fifthly come with thanksgiving for that is necessary at a true feast If we should rise from a feast or banquet where wee had abundantly satisfied our appetites and forget or neglect to give thankes unto God wee should be more like beasts then men more like Pagans then Christians How much more needfull and requisite then is it that we should powre forth our soules in thankfulnesse unto God for that unparalelled Sect. 4 mercy in giving Christ unto death for us § 4. With Abraham Isaac and Iacob Whether were the Patriarkes in heaven or in Quest 1 Limbo before Christ came They were not in Limbo Patrum Answ 1 The Papists to prove the contrary hereunto that they were object many things of which briefly The Prophet David prophesying of Christ Object 1 saith that hee shall lead captivity captive that is shall bring the Fathers out of their prison wherin they were detained and lead them unto heaven Psalme 68.18 First this cannot be understood of the Saints Answ 1 or Patriarkes because they were not lead into captivity Secondly the place is plainly meant of Christs Answ 2 Triumph over Sathan It is said plainly of Christ that He brought forth Object 2 the prisoners out of the Pit or Lake Zach. 9.11 Now out of hell there is no redemption and therefore the Fathers were in Limbo untill Christ came This place is urged by the most of the Papists Answ for the proof of Purgatory and cannot be meant of this Limbus which they fain for the Fathers for in Limbo Patrum was nothing but quiet and peace but in this prison mentioned by the Prophet Zachary is sorrow and paine as the Papists confesse and therefore this place as unfitly alleaged for the confirmation of the present controversie according to the opinion of their best Writers I passe by Saint Peter saith Object that Christ preached to the Spirits that were in prison 1 Pet. 3.19 c. Therfore untill Christs comming the Fathers were in Prison Having elsewhere amply to consider of this place I here leave it with this answer Answ that certainly the Apostle speakes of Christs triumph over the damned and of Noahs preaching unto those who were now in hell But the same Apostle saith that the Gospel Object 4 was preached to those who were dead 1 Pet. 4.6 And therefore the Fathers were in Limbo for who else can be meant but they The Apostle there means those who were dead in their sins Answ as is plainly perceived by the place How doth it appear that Limbus patrum is but Quest 2 a Fable By these few and plain Arguments viz. First because the Spirit Answ and soule of a good man when it departs from the body goes unto God who gave it Eccles 12.7 And this was affirmed by Solomon before Christ came Secondly because Christ would have the soules of his children to be where he is Iohn 17. Now he was in heaven not in Limbo yea he is the God of Abraham as hee saith himself elsewhere and the Text calleth the place where Abraham was the kingdome of heaven a title never given to their fained Prison or Cell And therfore the Fathers were not in Limbo Thirdly because the Scriptures speak only of two places heaven and hell Mat. 25. of two sorts of vessels of anger and mercy Rom. 9. For both Abrahams bosome and Paradise signifie Heaven as Augustine most truly affirmes Fourthly because wee and the Fathers are saved both one way and by one and the same faith hence Christ saith Abraham saw me Iohn 7. And the Apostle saith that wee and they were made partakers of the same Sacrament 1 Cor. 10.1 And therfore why should they be debarred so long out of heaven more then we Fifthly because the death of Christ was powerfull and effectuall before he was crucified hee was a Lambe slaine from the beginning of the world Revel hee is one and the same to day and to morrow and for ever Heb. 13. And all things are present with God he being immovable And therefore they were saved by faith in Christ to come as well as wee by faith in Christ already come Quest 3 Why doth our Saviour here only name Abraham Isaac and Iacob Answ 1 First because the Scriptures are wont to preferre these before others as it is often said the God of Araham the God of Isaac and the God of Iacob Answ 2 Secondly because thus Christ would avoid the occasion of novelties by only naming those who they all knew and
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
Because God hath commanded the use of the meanes if we desire to obtain the end III. Because we tempt Gods providence if wee neglect the means Matth. 4. Secondly but we must not use the meanes for Answ 2 this end that we may change or alter the decree of God Esay 46.10 but that we may be excused And therfore the use both of evill and doubtfull means is altogether inexcusable And thus much for the first generall answer unto the Objection Secondly it was necessary that Christ should Answ 2 fulfill the Prophesies for the confirmation of his sending from God hee hereby proves himselfe to be the Messias who is sent from God for the redemption of mankind because whatsoever was foretold by the Prophets concerning the Messias is fulfilled by him Reade for this purpose these places Matth. 11.5 and 26.54 Mark 14.49 Luke 22.27 and 24.44 Iohn 18.9 Thirdly our Saviour by his miracles and healing Answ 3 the sick and dispossessing of the poss ssed doth shew that the Prophesies are fulfilled not only in the soules but also in the bodies For there is herein a reciprocation as appears thus As in the Gospel corporall things denote spirituall as for example I. Leprosie denotes the corruption of our nature and Christ by healing Lepers doth shew that it is he and he only that takes away and heals the leprosie of sin II. Christ gives unto the blind their sight to shew that hee is the light of the world Mal. 4.2 III. Christ by making the deafe to hear doth shew that he is the Doctor of the soule IV. Christ by curing Fevers doth shew that it is he only that allayes the fire and the heat of concupiscence within us V. When Christ opens the mouth of the dumb he would have us to learn that he onely teacheth us to cry Abba Father Gal 4.6 VI Christ by healing those who were sick of the Palsie and restoring the Lame unto their limbs would have us know that he is the onely Physician which corroborates and enables us to worke the worke and walke in the wayes of God VII When Christ dispossesseth and driveth away devils he would have us know that first hee is that seed of the woman who was of old foretold should break the Serpents head Gen. 3. And Secondly that it is only he Rom. 16.20 that enables us to trample Sathan under our feet VIII Christ by raising the dead unto life doth teach us that it is hee who gives the spirituall life of grace unto us and who for us purchased life everlasting So in the Prophets spirituall things are applied unto the body as in this verse Whenâ—e we might learn That it belongs unto the Messias not only to cure soules but bodies also Psalme 103.2 3. Why doth it appertain unto Christ to cure Quest 6 and heal bodies as well as souls Answ 1 First because he redeemed both bodies and souls and therefore both are his 1 Cor. 6.20 Answ 2 Secondly because he commands us to serve him both in souls and bodies Rom. 12.1 And therefore as our Lord and Master it belongs unto him to be carefull of both Answ 3 Thirdly corporall evils are the punishments of sin and therefore it belongs to him to take away both the evill of sin and the evill of punishment both the cause and the effect Vers 18 Vers 18. Now when Iesus saw great multitudes about him he gave commandment to depart unto the other side Sect. 1 § 1. When Iesus saw great multitudes Observ It appears here that many were present but Christs departure shews that he was not well pleased with them From whence we may learn That there may be many hearers and yet but few good Quest 1 How doth this appear Answ 1 First evidently by these Scriptures Mat. 3.7 and 7.21 22. and 8.1 and 12.15 and 13.2 and 14.13 and 15.30 and 19 2. and 20.16 29. Answ 2 Secondly by these two reasons namely I. Because many followed Christ for some temporall gain to wit either that they might be healed or fed by him Ioh. 6.26 II. Because many heard him for novelties sake as the stony ground who rejoyceth at the first and falleth away and relapseth at the last Mat. 13.20 and Ioh. 6.66 Quest 2 Is it not a good thing to see people flock unto the Word and house of God Answ 1 First certainly to come to the Temple is but an externall work and is easily done Answ 2 Secondly to come to the hearing of the word is a thing of good repute and to absent our selves from thence or to be negligent in hearing is a shame and therefore many repair thereunto Answ 3 Thirdly but thus to flock to the house of God is good namely I. That thou maist there worship and serve God by prayer II. That thou maist feed thy soul by hearing III. That thou maist gain something either for thy information or reformation or consolation or corroboration or instruction or direction in the way of grace Sect. 2 § 2. He commanded them to depart unto the other side Quest 1 Why doth Christ command them that is those which were in the ship with him to depart Did Christ desire to hide or conceal himself from those who sought for him Non cadit in bonitatem Salvatoris circumcursantes linquere a Hilar. s How can this stand with the goodnesse of our Saviour to depart from and forsake those who run up and down to see and hear him Answ 1 First it may be Christ departed that they might seek him more intently and earnestly as the Mother sometimes seems to depart from the Childe that it may more diligently seek her and more affectionately cry after her So Christ would have them seek him with tears and seriously to endeavour to finde him thinking no pains too much Secondly perhaps Christ was weary and Answ 2 therefore desires to depart that he may rest himself for his body was subject to our infirmities Heb. 4.15 whence he prays against death Thirdly because there were great multitudes Answ 3 therefore he departs that he might avoid vain-glory Observ thus thinks Chrysostom s Teaching us hereby to avoid and shun all vain-glory as much as we can Philip. 2.3 Gal. 5.26 and 1 Thes 2.6 Why may we not seek the praise of men in the Quest 2 performance of good works First because the applause of the world is the Answ 1 reward of Heretikes and hypocrites Matthew 6.2 5 16. Secondly because this would argue us to be Answ 2 blinde and ignorant of our selves or our own conditions It was the proud Pharisee who was ignorant of the corruption of his own heart who boasted of himself Luke 18.11 And she was but a poor and blinde and miserable Church who boastingly said She was like a Queen wanting nothing neither should ever be moved Revel 3.17 And those who know themselves know with Paul that in them that is in their flesh dwels no manner of thing which is good for they have no
things are observable viz. First the sum of it wherein is shewed First what the creatures have The Foxes have holes The Birds have nests Secondly what Christ hath not The Son of man hath not where c. Secondly the Application of it in these words Iesus saith unto him And therefore although they be first in shew yet they are last in the order of nature which order I here now observe Our Saviours answer to the Scribe seems to be not pertinent and indeed it doth not hansomly square with the words of the Scribe but with his minde meaning and understanding most properly which Christ shews is not hid from him but as he hears the words of the mouth so hee sees and knowes the thoughts of the heart whence we may learn Observ That Christ knowes the secrets of the heart Psalme 7.9 Zach. 4.10 Heb. 4.12 13. Quest How doth it appear that Christ sees the secrets of the hidden man of the heart Answ 1 First because he made the heart Psal 33.15 Answ 2 Secondly because he is true God and this is Gods Royall Prerogative Ier. 17.9 10. Answ 3 Thirdly it is clear that he sees the heart because he is angry and threatens to punish for the sins of the heart and inward man Ier. 16.16.17 and 17 10. and 32.19 Vers 21.22 VERS 21 22. And another of his Disciples said unto him Lord suffer me first to goe and bury my Father But Iesus said unto him follow me and let the dead bury their dead Sect. 1 § 1. And another of his Disciples said unto him Quest 1 What is meant by this word Disciple Answ 1 First commonly this name Disciple is attributed to the twelve selected Apostles Answ 2 Secondly sometimes it is given to the seventy Disciples Answ 3 Thirdly sometimes for all those who purposely followed him I dare here determine nothing positively but only say with Beza that this was none of the twelve but whether hee was one of the seventy or not I know not Quest 2 Why doth not Christ reject him and let him go as well as the Scribe Answ 1 First some answer because he was his Disciple one of his servants and family Answ 2 Secondly but I conceive that this Scribe which Christ suffers to depart was one of his Disciples also at least outwardly because it is said here Another of his Disciples said unto him c. which seems to imply that this Scribe whom Christ answered was one of his Disciples also Quest 3 If both these were Disciples then why doth Christ detaine the one and dismisse the other Answ Observ Because he would whence we may learn That salvation depends upon the mere mercy and free grace and dispensation of God Reade Iames 1.18 and Titus 3.5 and Rom. 9.18 and verse 15. and Exod. 33.19 Luke 17.34 Yea our disposition unto good is not the cause of Gods love towards us but the effect Sect. 2 § 2. Suffer me first to go and bury my Father Quest 1 What doth this Disciple desire of Christ Answ Leave to depart hee seemes to be of a good and honest heart because Christ recals him and retains him and yet hee begs temporall things before spirituall From whence we may observe Observ 1 That there are Reliques of sinne remaining in the Regenerate Rom. 7.23 25. and 2 Corinthians 12.8 9. Quest 2 Why hath God left the remainders of sin in his children Answ 1 First sometimes to prove and try us whether we will strive to hate them and expel them or not Exod. 20.20 Iudg. 2.22 Secondly sometimes to humble us that having Answ 2 such strong enemies and reliques within us wee might never be puffed up but stand in awe and fear 2 Chron 32.25 Thirdly alwayes to exercise us God would Answ 3 not have Adam idle in Paradise but he must dress the Garden Gen. 2.15 Much lesse must wee be idle in this wicked world and therefore that wee may be alwayes employed the Lord hath left us enemies that wee might bee the more watchfull and carefull over our selves and more couragious against our enemies Reade Iob 7.1 and Ephes 6.12 c. 2 Tim. 4.7 c. Heb. 12.14 and 1 Pet. 2.11 And therfore the best and al the Saints have their duties required of them as long as they live namely I. To weed and root sin and vice out of their hearts And II. To hold fast what they have whether grace or strength against sin Revel 2.11 And III. To labour daily to grow and increase in grace and strength more and more For how long time did this Disciple aske Quest 3 leave to be gone Only for a small time Answ but untill hee could bury his Father and yet Christ would not permit it To teach us that we must not absent our selves Observ 2 from Christ not for a small time but must labour to be present with the Lord continually either in our words by speaking of him or in our hearts by thinking of him or in our works by serving of him Why must wee never depart from our Lord Quest 4 Christ First because in Negative Precepts we are obliged Answ 1 Semper ad semper we must never doe any thing which is forbidden us as long as we live Secondly because we are alwayes in danger of Answ 2 sinning and can bee frâ—e no longer then we stick close unto him the occasions of sinne occurre daily and wee shall daily fall into sin except Christ protect us And therfore we must be carefull never to forsake him Must we never sin at all this is too strict May Quest 5 we not take liberty sometimes unto evill First sinne is poison and therfore as a man Answ 1 must not once take a draught thereof no more must hee sinne once for one Cup of poyson is mortall to the body and one sin to the soule Secondly sinne is a Serpent and therefore if Answ 2 it can but get entrance with the tip of his tayle hee will wind in his whole body Suggestion unto evill being harboured brings a man often times at length to finall impenitency Why did this Disciple desire to depart Quest 6 To bury his Father Answ Whether was his Father dead as Chrysostome Quest 7 thinkes or onely aged and decrepite as Gualter imagines and also Calvin Whether was hee Mortuâ—s or Moribundus It matters not much whether Answ seeing the Scripture herein is silent although I rather thinke the latter If his Father were dead was it not a good worke to bury him and if he were old was it Quest 8 not well done to attend upon him and to comfort him why then is it not granted Answ 1 First certainly children are to honour and tender their aged Parents Levit. 19.3 Prov. 23.21.22 and it is an unchristian thing not to bury the dead Answ 2 Secondly but the comparison is here whether we must forsake Christ or Parents and from our Saviour we are taught to contemne Parents in respect of Christ Answ 3
Thirdly Christ forbids him to goe to his Father by reason of the danger which was in it namely I. His naturall affection unto his Father might estrange his affection from his Master Or II. With Demas the world might draw him away that is the inheritance or riches which hee should enjoy by his Fathers death might bewitch and ensnare him Chrys s Answ 4 Fourthly our Saviour doth not prohibite him because Parents are to bee despised but because heavenly doctrine and spirituall and saving knowledge is more necessary Chrys s Whence wee may learn Observ 3 That no excuse is to be admitted which distracts from Christ or Religion Luke 14.18 Why must nothing with-hold or withdraw us from Christ Answ 1 First because wee are wholly and peculiarly his being redeemed by him 1 Cor. 6.20 Answ 2 Secondly because we have but a small time to serve him in much time being spent wherein we served him not at all 1 Cor. 9.27 c. Answ 3 Thirdly because all things are nothing in regard of Christ and his service there being nothing which can afford us so much profit pleasure hearts ease and true content or make us so truly happy as Christ can Sect. 3 § 3. Follow thou me This Disciple desires leave to depart but Christ will not permit it Teaching us Observ 1 That Christ recalleth those who are about to depart from him For as he cals some Prov. 1.20 c. and 8.1 and 9.3 Esay 55.1 Matth. 11.28 Iohn 7.37 Revel 22.17 so he recals others Ier. 3.1.12 Quest 1 How doth God recall those who stray from him Answ 1 First sometimes by himselfe thus he called the woman of Samaria Iohn 4.9 and Paul Act. 9. Answ 2 Secondly sometimes by his Prophets thus he recalled the Israelites 1 Sam. 7.5 Answ 3 Thirdly somâ—times by good godly Kings 2 Chron. 30. Answ 4 Fourthly sometimes by neighbours or servants thus he called back Naaman 2 King 5.13 Answ 5 Fifthly sometimes God reclaims by Angels thus he did the Israelites Iudg. 2.2 Quest 2 Why doth Christ call back those who would depart Answ 1 First because hee would not have them to perish Ezech. 18.23.32 and 2 Pet. 3.9 Secondly because hee doth not destroy the Answ 2 wicked by and by but spares them long giving them a large time of repentance to see if they will turn unto him Ezech. 34.6.7 and 2 Chron. 36 16. Rom. 2.5 Thirdly Christ will not suffer his to depart Answ 3 from him because hee hath promised to direct them Our Saviour doth not only receive those who come unto him or begin to worke the worke of grace in the Elect or to prepare them or to give power unto them to obey if they will as he did unto Adam But he hath promised to refrain them and curbe them from sin and keep them Yea to bee a Physician unto them Matth. 9. and by his Spirit to direct them in the wayes of grace Iohn 14. How doth God refrain and keep back or call Quest 3 back his children from sin First sometimes by a preventing grace My Answ 1 grace shall be sufficient for thee 2 Cor. 12.9 Secondly sometimes by affliction as hee did Answ 2 Iehoshaphat 2 Chron. 19.2 and Manasses 33.12 13. But many are corrected Object who are not converted many afflicted who are not reclaimed from sin Proverb 1.24 c. First certainly it is most true as wee see in the Answ 1 Israelites Ier. 44.16 and 51.9 and in Pharaoh who were hardned under the rod Exod. 9. Secondly but there are in correction two Answ 2 things to be observed namely I. It is an excellent signe when affliction doth curbe and call us back and with Peter makes us weep bitterly Mat. 26. and with Paul be obedient to Gods voice Act. 26 19. and Gal. 1.16 and with David to humble our selves 2 Sam. 12. And on the contrary it is an ill signe not to bee reclaimed by correction but more hardned II. For a wicked man not to be corrected but be permitted to sin willingly without any bridle of restraint is a most miserable sign of a man in a most deplorable estate and condition yea of a Bastard and not a Son Heb. 12.8 How must we follow Christ Quest 4 First some follow to prosecute and slay thus Answ 1 Asahel followed Abner 2 Sam. 2.19 but wee must not thus follow Christ Secondly some follow to imitate thus wee Answ 2 are forbidden to follow a multitude unto evill Exod. 23.1 but are commanded to follow Christ for we must strive and labour to imitate him 1 Pet. 2.21 But yet this following is not meant in this place Thirdly some follow that they may be protected Answ 3 and fed Thus the Lord promiseth that if his people will feare serve and obey him then they shall continue following the Lord their Gâ—d 1 Sam. 12.14 that is then God will still continue to protect and provide for them Thus many followed Christ that they might be fed by him but this following is not spoken of in this place Fourthly some follow Christ as Disciples and Answ 4 servants and this is that which is here commanded From whence we may learn that we ought to Observ 2 follow Christ as servants follow their Masters giving our selves wholly up unto him both in bodies and soules Reade Num. 14.24 and 32.15 and Deut. 13.4 anâ— 1 Cor. 6.20 Quest 5 What is required of servants towards their Masters Answ 1 First a servant must forsake all other men and adhere only unto his Master because a man can not serve two Masters Mat. 6.24 and 19.27 and Iohn 10.5 and 1 King 18.21 Answ 2 Secondly a servant must acknowledge him whom he serves to be his Lord and Master Mal. 1.6 Iohn 14.4 27. Answ 3 Thirdly a servant must diligently and industriously apply himselfe to his Masters busiâ—es Deut. 28.14 and Ier. 48 10. Quest 6 Why must we serve Christ Answ 1 First because he redeemed us for this end that wee might bee a peculiar people unto himselfe serving him in righteousnesse and true holinesse Luke 1.75 Titus 2.14 Answ 2 Secondly because it is a great honour to serve the Lord and therefore we should not be ambitious in other things and here negligent It is held no small honour nor privilege to bee the Kings servant and therefore much more to be Christs Answ 3 Thirdly it is our duty to serve Christ and therefore there is great reason to serve him I. Souldiers will follow their Captain and therfore wee should follow Christ who is our Chieftain and Leader II. Orphans should follow their Guardians and therfore we ought to follow Christ our only Defender and Protector III. Children should follow their Parents and therfore wee ought to follow Christ our everlasting Father Esay 9.6 IIII. Schollers should follow their Masters and Pupils their Tutors wherfore it is our duty to follow Christ our Doctor and Teacher Quest 7 How may we know whether we serve Christ or not Answ By what
was said before Question 5. That is let us examine our selves by these signes namely First whether doe wee forsake all things for Christ that is I. All our sins because we know that sinne is contrary to the service of Christ yea directly opposite unto Christ therfore for Christs sake we desire to abstaine from sin and whatsoever is evill Deut. 8.19 Hos 2.7 Rom. 6.2.18.22 This is a good signe of a good servant II. Doe wee for Christs sake deny our owne wils submitting our selves wholly to be guided and directed by him Numbers 15.39 and Iob 31.7 Certainly it is a hopefull signe of a happy servant Thus wee must examine our selves whether we acknowledge Christ only to be our Master or whether Sathan the world sin or our own wils be our Master Secondly examine whether thou carriest thy selfe as becometh a servant for it is not enough for a servant to acknowledge such an one to bee his Master but hee must behave himselfe also like a servant both in mind humbling himself unto his Master and in life doing the worke and service of his Master and that not with eye service but in singlenesse of heart So the servants of the Lord must serve him with their minds and hearts and inward man 1 King 14.8 Mat. 8.19 and 15.9 Deut. 30.10 Rom. 7.15 19 and also in their lives working the Lords worke and not their own Mat 5.16 Psalme 38.20 Ephes 4.1 Philip. 2.15 and 1 Tim 6.18 and 1 Pet. 2.19 Thirdly examine we whether we worke the worke of the Lord industriously or negligently servants must be both painfull and carefull and constant in their Masters service And so must wee I. Be diligent in the service of the Lord and the exercises of Religion not performing them remisly superficially or sleightly â—ut diligently and industriously Phil. 2.12 anâ— 3.12 Heb. 12.4 II. We must be carefull as wâ—ll as painfull lest through carelesnesse heedlâ—â—nâ—sse or forgetfulnesse we do something which we should not or leave undone something which wee should do Ephesians 5.16 III. We must be constant and perseverant in the service of Christ as well as industrious and carefull Wee must not take the Plow of God in our hands and loâ—k back wee must not begin in the spirit and end in the flesh we must not begin the Lords worke and give over But wee must continue running till our race be finished we must continue fighting untill the last enemy Sathan bâ— overcomâ— we must continue working untill the Evening and Sun-set of our life Num. 14.24 and 32.11 Deut. 1.36 Iosh 14.14 How must we follow Christ Quest 8 First in faith walking by faith not by sight Answ 1 2 Cor. 5.7 placing our whole confidence and affiance in him l 1 Sâ—m 12.14 Buâ— this is Christs worke Iohn 6.29 Philip. 3.14 hee only enabling us hereunto Secondly as wee must follow Christ by faith Answ 2 beleeving in him so vvee must follovv him by obedience obeying of him in whatsoever he requires of us Deut. 13.4 Iohn 14 15. Thirdly we must follow Christ in profâ—ssion Answ professing him before men and our selves to bee his servants Romans 10.10 Fourthly wee must follow Christ in imitation Answ 4 Philippians 2.5 and Ephes 5.1 Hebr. 12.2 and 1 Pet. 2.21 and 1 Iohn 2.6 and 1 Cor. 4.16 and 1 Thessal 1.6 Wherein must we imitate Christ Quest 9 First in humility for hee was humble Mat. Answ 1 11.28 Secondly in patience for he was as a Lambe Answ 2 dumb before the Shearer 1 Thess 2.14 Thirdly in love towards our brethren for he Answ 3 loved all his 1 Iohn 3.16 Fourthly in love unto our enemies for hee Answ 4 doth good unto the evill Mat. 5.44 Fifthly in freedom from fraud and deceit Answ 5 for no guile was found in his mouth 1 Pet. 2.22 Sixthly in the love of goodnesse and good Answ 6 duties for he was given unto prayer and holinesse Luke 22.39 § 4. Let the dead bury their dead Sect. 4 Is the burying of the dead to bee neglected and omitted as evill Quest that our Saviour will not permit this Disciple to bury his Father Answ 1 To bury the dead is a Christian worke and therfore Christ doth not simply prohibite it Râ—ade Gen. 25.9 and 35.29 and 47.29 Iosh 24.30 Amos 2.1 Quest 2 Why doth humanity and Christianity require that the dead should be buried Answ 1 First because it was given as a curse not to be buried but to be cast out like a dead Dog anâ— hence I conceive it was that the Fathers and Patriarkes were so carefull to provide for their Funerals Genesis 49.29 m Gen. 50.25 Answ 2 Secondly because to lay up the bodies of those who are deceas d doth testâ—fie our hope of the Resurrection Our Saviour to this Disciple who desired leave to goe bury his Fath r answers Let the dead hury their dead but follow thou me As if he would say thou art nâ—w called from amongst the dead and therefore let them alone and meddle no more with them but follow mâ—e In these words then our Saviour Christ would have us to observe Observ That we are all dead untill we be called and quickned by Christ Quest 3 What death doth our Saviour hâ—re mean Answ Theâ—e is a three-fold death namely temporall of the bâ—dy spirituall of the soule eternal both of body and soule Now the Text speaks of the second the meaning therefore therâ—of is That all men by nature are spiritually dead in sinne Quest 4 How doth this appeare Answ 1 First from these places of Scripture Luke 15.24.32 Iohn 5 25. Romans 6.13 and 2 Cor. 5.14 Ephes 2.1 and 5.14 and Colos 2.13 Answ 2 Secondly because sin hath slaine al Rom. 3.23 and 5.12 Here two things are to bee observe viz. I. God created us pure good and living creatures both in soule and body giving unto man a double perfection to wit First Naturall and thus in his body he had strength agility nimblenesse soundnesse health beauty and the like and in his soule reason will memory judgement yea all the faculties therof perfect Secondly Spirituall which consisted in these two things namely I. An immunity from sinne man in his first creation being without spot or wrinkle II. In strength unto good man in his first forming being able to perform whatsoever God required of him Now this spirituall perfection is called in Scripture sometimes Vprightnesse as Eccles 7.29 sometimes Glory Rom. 3.23 sometimes Honour Psalme 8.5 II. The sin of Adam hath corrupted all the sons of Adam both in soule and boâ—y Vulnera tur in naâ—â—â—tibus expoliatur in gratuitis u Beda Gloss ord s Luk. 10. Mankind by the sin of the first man is wounded in his naturall faculties but killed outright in his spirituall as appears thus First although our naturall faculties remaine yet they are wounded with a deepe and double wound viz. I. Hâ—betantur in tanto they are dull senslesse blockish and brutish in regard
of what they were at first before the fall II. Divertuntur a vero objecto All the members of our bodies and faculties of our souls are now as so many instruments of the service of sin and satan man by nature rebelling against God both in soul and body Secondly our spirituall faculties and graces whereof the present Text speaks are wholly and altogether killed and that in this order I. Adam by sinning forsook and left God a August civit Dei 13.13 â—ence Thomas calls originall sin Ablationem menâ—s à Deo aversionem voluntatis Aq. 1.2.82.2 An alienâ—tion of the soul and aversion of the will from God II. Adam having forsaken and left God loseth originall righteousnesse Hence Aquinas o Thom. 1.2.82.1 ex Ansel saith Originale peccatum est carentia justitiae originalis Originall sin is a deprivation of originall righteousnesse III. Adam having lost his originall righteousnesse is then forsaken of God Desertus ab eo prius p Aug. civ Dei 13.14 whom first he forsook for as God was primus in Amore so he was ultimus in desertione that is God loved us before we loved him q 1 Ioh. 4.10 but God left us not untill we had left him Deseruit Adamum Deus id est abstulit gratiam quâ stare potuit r Aug. de corr gratia God forsook Adam that is withdrew from him his grace whereby he might stand And this was true death Illud Gen. 2.17 intellige cum anima deseritur a suâ vitâ viz. Deo Å¿ Aug. de civit Dei 13.15 That death which is threatned Gen. 2.17 is a spirituall death when the soul is separated from her life that is God t Ephes 4.18 IV God having left and forsaken man hence followeth these two things to wit First corruptio impacta sin and uncleannesse doth seaz upon man radically and hereditarily insomuch as the Father now doth derive sin as well as life unto his childe as Gehazi did leprosie to his posterity u 2 Kings 5.27 yea every man is contaminated and corrupted from the crown of the head to the sole of the foot Esa 1.6 the very imaginations and cogitations of man being evill Gen. 6.5 and 8.21 Omnes animae partes inficit Sin hath now tainted and polluted all the parts of the soul saith w Thom. 1.2.82.8.3 3.3 Thomas yea four deadly wounds did man receive by sin said Beda Glos ordin s Luc. 10 In ratione ignorantia In voluntate infirmitas In irascibili malitia In concupiscibili concupiscentia I. In his reason II. In his will III. In his irascible faculty IV. In his concupiscible He was wounded with Ignorance Weaknesse Malice Lust and concupiscence Secondly Potestas boni ablata God having lefâ— man he left grace and the power of doing good so that now though he would do good he cannot and though he would not do evill yet he doth it daily Rom. 7.18 19. Postquam anima Deum deseruerat samulam carnem subditam omninò non habebat x Aug. â—iv Dei 13.13 After the soul ran away from the Lord her God her servant the flesh would be no longer subject or obedient unto her but as she rebels against her Master God so the flesh rebels against her Mistris the Soul So that now Man by his own strength can neither I. Do any thing that is good Rom. 7.14 19. Neither II. Have any good desires for God gives the will as well as the deed Phil. 2.13 Neither III. Think a good thought 2 Cor. 5.3 Answ 3 Thirdly that which hath been said that all men naturally are spiritually dead in sin will most evidently appear by a plain observation of the Dâ—grees of Adams fall which were these I. Sathan under the form of a Serpent tempts man Gen. 3.1 c. Heb. 2.14 II. Adam is overcome by the Tempter and sins against God Gen. 3. and Rom 5.12 14. III. Adam by eating of the forbidden fruit violates and tramples the Law of God under his feet Gen. 2.17 IV. From the violation of the Law springs up corruption that is the Law being broken man became to be corrupted Iob 15.14 and 25.4 Psalm 51.7 V. Mans nature being corrupted sin presently shews it self in the life and actions growing and encreasing in strength daily more and more VI. Hence we were detained in the chains of death and sate in the shadow of death Luke 1.79 as condemned persons are reserved unto the day of execution Object Against that which hath been said that naturally men are dead unto all good it will be objected The Morall man performs many good works yea doth many duties which the Law of God enjoyns And therefore we are not killed out-right in our spirituall faculties Answ In every good action there are two things to be considered namely Instrumentum operans Anima movens First the work wrought then secondly the first mover of the work The action performed must be good and such as the Law commands and the intention must be good also in the performance of the work for otherwise the action is not accepted Simon Magus made a dead body to stir the eyes head and body but it was far from true life so a Morall man may perform a Morall good work but yet it is but a dead work because it proceeds not from the life of Grace Heb. 9.14 Quest 5 How or wherein are naturall men dead Answ 1 First they are dead in regard of Grace and that in a double respect viz. I. They can do nothing that good is Rom. 7.14 18. All their works being either foolish or proud or counterfeit or hypocriticall or pharisaicall or weak or performed for fear of God or man II. They cannot cease to sin 2 Pet. 2.14 Rom. 7.5 Answ 2 Secondly they are dead in regard of life eternall for so long as they are naturall there is no hope of heaven or salvation Iohn 8.21 and Rom. 6.16 21 23. Answ 3 Thirdly they are dead in regard of joy and comfort for to the naturall man there can be no true peace indeed a man may sleep in a wildernesse amongst wilde beasts or in the ships Mast y Prov. 2â— 34. and neither perceive nor conceive nor fear danger but when he awakes he will with terrour and amazement consider of his perill so Naturall men may lull themselves in a carnall security and cry peace peace unto themselves but if ever they awake they will have an horrible expectation of wrath to come z Heb. 10. â—7 Fourthly they are dead in regard of sense for Answ 4 I. They are not sensible of their evill condition nor perillous estate Esa 28.14 Revel 3.17 Nor II. Are sensible of their wants or of those good things which they are deprived and disinherited of and therefore not being sensible of the lack of them do not earnestly endeavour for them or seriously desire them Psalme 42.1 and 63.1 and Iohn 3.19 What things must not the naturall
to be feared that thou art yet alive in nature but dead in grace Wherein must naturall men labour to acquire Quest 11 life First in generall in the whole man that is Answ 1 both in the body and soule in the outward life and in the inward man in the will and memory and reason and spirit and mind Ephesians 4.24 and 1 Thess 5.23 Answ 2 Secondly more particularly we must labour to acquire life in three things to wit I. In sensu in our sense and apprehension Nothing comes unto the understanding which was not first in the sense and therefore we must labour that our understandings may be enlightned and that the scales of ignorance may fall off from our eyes because sense is the outer gate of the soule Ephes 1.18 Rom. 11.8 and 1 Iohn 2.11 In a word he that desires the light of grace must labour first to be sensible of the blindnesse of nature and he who longs for spirituall life must strive to be sensible of that spirituall death wherein he lies buried Luke 11.34 II. In fide in our faith and confidence faith is the eye wherby wee see God Mat. 5.8 faith brings us to saving knowledge Iohn 17.3 and workes in us true experience of the love of God c Philip. 3.10 And therefore let us not content our selves with dead dreams or carnall conjectures but labour for a true lively working and applicative faith III. In robore in our strength and power that is labour that wee may bee strengthned with might and power in the inward man d Ephes 3.16 not contenting our selves with the power of nature which is but impotency it selfe Now this living or lively power which we must labour for is three-fold namely First Potestas pugnandi power to fight against sinne and Sathan manfully untill we have prevailed e Heb. 12.4 and 1 Pet. 2.11 Secondly Potestas obediendi power to obey God in some good measure in that which he requires of us in a new life Thirdly Potestas amandi gaudâ—ndi power to love God and good duties and to rejoyce in the performance thereof Esay 58.13 Quest 12 From whom is this life to be acquired Answ 1 First we must seeke it of God the Father Esay 25.8 Hos 13.14 Rom. 4.17 Answ 2 Secondly we must seek it of God the Sonne Luke 1.78.79 Iohn 1.4 and 2 Cor. 5.15 and 2 Tim. 1.10 Answ 3 Thirdly wee must seek it of God the Holy Ghost Iohn 6.63 Rom. 8.10 11. and 1 Cor. 6.11 And therefore let us invocate God the Father in the name and mediation of God the Sonne to infuse this spirituall life of grace into us by the operation of his blessed Spirit Quest 13 What means must we use for the obtaining of this spirituall life Answ 1 First wee must be watchfull and circumspect over our wayes Ephes 5.15 for grace is not found in the way of security or with sleeping upon the bed of case Colos 3.1 Answ 2 Secondly we must be diligent in hearing Iohn 5.24 25. and 2 Tim. 1.10 Now there are two things to be heard namely I. The Law this wee must hear that we may be humbled therby Rom. 7.9 II. The Gospel this we must hear that we may be counselled and comforte therby 2 Cor. 2.16 Answ 3 Thirdly we must die unto sin Generatio unius est corruptio alterius the vivifying of grace is the mortifying of sin And the more grace increases the more sin decreases Rom. 6.11 and 1 Cor. 15.36 Now there are two kinds of death namely First Concupiscentiae of sinne and lust Colos 3.5 for all sins evill affections and lusts are to be mortified Secondly Confidentiae of hope and confidence for wee must deny our selves not trust at al in any thing we do Fourthly wee must labour to beleeve Iohn 8.24 Answ 4 And that by a faith not of our own framing but of Gods infusing Colos 2.12 Fifthly we must persevere in all these as long Answ 5 as we live that is both in watchfulnesse and hearing and mortifying of sinne and beleeving with a faith approved by works Revelat. 2.11 Ephes 6.13 What shall wee gaine by this spirituall life Quest 14 that we must take so much paines for the procuring of it First if wee be made partakers of this life Answ 1 of grace then we shall bee made fellow Citizens of the Saints yea the Heirs of God Rom. 8.17 Ephes 2.6.19 Second by this spirituall life we gain spiritual Answ 2 liberty 2 Cor. 3.17 from sin Rom. 6.14 8.11 Thirdly by this life we gain light and knowledge Answ 3 and spirituall rejoycing Esay 9.2 Luke 1.80 and 1 Pet. 1.8 And therfore it is worth al the paines VERS 25. And his Disciples came to him Vers 25 and awoke him saying Lord save us wee perish § 1. His Disciples came to him Sect. 1 This action of the Disciples in comming to Christ may teach us the degrees of our comming unto Christ How do we come unto Christ Quest or by what steps First the carnall man is absent from Christ Answ 1 and a stranger unto him Mat. 18.11 Luke 15.13 Ephes 2.12 and 1 Pet. 25. Secondly therefore God sends affliction as Answ 2 to the prodigall poverty and to the Jews misery Psalme 107. Thirdly and then we come to him Psal 119.67.71 Answ 3 One of these two wayes either I. By prayer as the Disciples here did crying Lord save us Or II. By repentance as the Prodigall did Father I have sinned against heaven and against thee § 2. They awoke him Sect. 2 Christ indeed is sometimes absent from his children which is here expressed by his being asleep How is Christ absent from his children Quest First sometimes he is absent from them by Answ 1 withdrawing his grace from them and permitting them to sin thus he absented himselfe from Peter and David for a time Secondly sometimes he is absent from them Answ 2 in comfort when hee permits them to fall into grievous afflictions thus hee absented himselfe from Iob for a time and from David Psal 22. Sect. 3 § 3. Save us or wee perish The Disciples here in their distresse pray unto Christ and are preserved whence we may learn Observ That the prayers of the righteous shall certainly be heard Object But many pray whom God answers not Answ 1 First God is alwayes able to heare and helpe us if he please Daniel 3.17 Answ 2 Secondly if he do not helpe us when we pray yet he will turn his deniall and our distresse unto our good for all things worke together for the best unto the righteous Rom. 8.28 Answ 3 Thirdly and although hee do not helpe us at the first yet he can afterwards as we see in Israels fighting against Benjamin who was overcome once againe Iudg. 20.21.25 although God bad them fight verse 18.23 but at length they wholly overcome them verse 35. c. Vers 26 VERS 26. And hee saith unto them why are yee fearfull O yee of
must either contend with him with manfull wrastlings or wee can never prevaile against him yea wee must labour wholly to expell sinne and Sathan Perfecti vincitur cum mens nequè trahitur ad consensunt nequè delectationem tentationunt Gregor Sathan is then perfectly foiled when the mind is neither drawn to consent to sinne nor to delight in the temptations unto evill This is a hard worke but it is a necessary worke and therfore the more earnestly and industriously to be undertaken III. He must be cast out Cum velocitate speedily while it is said to day Psalme 95.8 not sleeping in sinne nor with Sathan Proverb 6.4 Psal 132. De manu Sathanae non evaditur nisi ocyus per poenitentiam recurratur Gregor There is no way to make an escape out of Sathans clutches but by serious and speedy repentance And therefore all those who desire to be dispossessed of Sathan and to possesse and enjoy God by a true and lively faith in the soule they must labour to be ashamed of their by-past sins to fight couragiously and constantly against sin for the time to come and while it is said to day turne from all sinne and turne wholly unto God both with body soule and spirit 1 Thessal 5.23 What is the sense and meaning of these Quest 5 words They were exceeding fierce First some understand them particularly of Answ 1 Cruelty the Devill being cruell himself makes his servants cruell also From whence wee may learn That the Devil makes men cruell but the Lord Observ 2 leads men unto meeknesse and gentlenesse Esay 11.6 7. and 35 9 and 65.25 Why doth the Devill maâ—e men cruell Quest 6 First because he hates mankind and therfore Answ 1 he instigates and incites men to bite and devour one another and to be cruell among themselves Secondly because the Devill knows that cruell Answ 2 men shall be punished by God therfore hee provokes and leads men unto cruelty Hee shall have judgement without mercy that sheweth no mercy Iames 2.13 Thirdly the Devill leads men unto cruelty Answ 3 because he hates love and charity that being I. The seamlesse coat of Christ and therefore it is defaced by rents and ruptures yea II. The bond which tieth both First us amoÌ„gst our selves And Secondly us with Christ Now this christian bond of charity Sathan earnestly desires to separate and dissolve What may wee without breaking this bond Quest 7 of love thinke of fierce and cruell men We may thinke that First they are of Sathan Answ not of God see before Observation II. Secondly they are no Christians for the Holy Ghost never appeared that we read of in the shape of a Tyger or Bear but of a Dove Gualt s Matth. 2. Thirdly they are odious unto God and such as hee will not spare in judgement In what things hath Cruelty place Quest In divers things namely First in oppression Esa 47.6 Zachary 1.15 Secondly in revenge Thirdly in pride Prov. 16.5 Fourthly in debts as we see in him who cruelly handled his fellow servant for the hundred pence Fifthly in punishments therefore offenders must be beaten with stripes by a certain number lest through cruelty they should have been excessive like the Turks who sometimes give two hundred lashes for one offence Sixthly in houshold affairs therefore we are advised not to be like Lyons in our houses nor frantick amongst our servants Eccles 4.30 Seventhly over brute beasts a righteous man regardeth the life of his beast but the tender mercies of the wicked are cruell Proverb 12.10 Thus much for the first generall Answer to the fift Question Answ 2 Secondly some understand this of a generall fiercenesse and violence after sin as though these two possessed men were Images of a naturall man in sin who is furiously carried after it Observ 3 We may learn That sinners are swiftly and vehemently carried by satan whither he pleaseth as though they were possessed by him He saith unto one man come and he commeth unto another go and he goeth unto a third do this and he doth it Reade 2 Tim. 2.26 and 1 Iohn 3.8 18. Ephes 4.27 Quest 9 How doth it appear that the Devill hath this Lord-like power over sinners Answ Because sin is the Devils seed issue and off-spring Iohn 8.44 And therefore sinners cannot but obey him in what he commands Quest 10 How is sin the Devils seed Three manner of waies namely Answ First Inchoatione by inchoation because it was he that brought sin first into the world by sinning himself and tempting Adam unto disobedience Secondly Tentatione by temptation because it is he that yet allures the sons of Adam Thirdly Punitione by correction because it is he that obligeth the sinner unto his service and that in eternall pains Quest 11 What analogy or resemblance is there between sinners and those who are possessed by Satan Answ 1 First the possessed were naked having torn off their garments and cast them away so sinners I. Do cast off the garments of Innocencie Gualt s And II. Of Decencie and Christian glory Chrys s And III. Of Modesty and Shamefastnesse sinning without shame Answ 2 Secondly the possessed dwelled not in houses but among the Sepulchers Luke 8.27 So sinners do not dwell with the Saints and righteous But I. Are conversant with dead works Gualt s And II. With the works of darknesse as theft murther treason fraud and the like Ephes 5.11 Thirdly the possessed were never quiet but Answ 3 cryed continually Mark 5.5 So sinners I. Are furious in the pursuit of sin night and day Gualt s And II. Are still blaspheming and dishonouring of God Gualt s And III. Perhaps cry by reason of some internall horrour of conscience as follows Fourthly the possessed cut themselves with Answ 4 stones Mark 5.5 so sinners I. Wound themselves with sins Chrys s And II. Waste and consume their estates with following after their sins And III. Bring infirmities and sicknesses upon their bodies by sin And IV. Bring infâ—my upon themselves amongst men And V. Wound and pierce through their consciences with sin 1 Tim. 6.10 And VI. Stab and kill out-right their poor souls Fifthly the possessed could not be held but Answ 5 brake their chains Mark 5.4 So sinners I. Will not be compelled to abstain from sin by the fear of God Nor II. Will be curbed by the sword of the Magistrate Nor III. Will be made orderly by Ecclesiasticall Discipline Nor IV. Wil be restrained by the shame of men Nor V. Will be kept back from sin by the respect of their own profit or danger or the good of their children or families Sixthly the possessed are troublesome and Answ 6 hurtfull unto others as in this verse None durst come neer that way wherein they were So sinners are obnoxious unto others and that I. By their lewd and wicked examples which are hurtfull in a double regard namely First because the good are offended thereby through a zeal unto Gods glory And Secondly because the
the felicity and happinesse they have lost for there they are deprived First of the society of the Saints Heb. 12.22 And Secondly of light and the sight of heaven And Thirdly of God himselfe which by much is the greatest losse Chrysost s And therefore herein the Devill and reprobate Angels are worse I conceive then men are because they have more knowledge of the sweetnesse of God and his gracious and blessed presence then men have they being once partakers thereof in heaven which man was never Indeed if any should say that at the day of judgement it shall bee revealed unto the wicked how glorious the Lord is and how unspeakably hapâ—y all they are who enjoy that beatificall vision of his face in heaven that the remembrance of that losse may adde to their spirituall torment I could not tell how to gain say it but should be forced to subscribe unto it both because the evill Angels enjoyment of heaven was but short and also because there shall be nothing wanting to make wicked men perfectly miserable Hence III. In hell ariseth an envying of the happinesse of the Saints in heaven And here I conceive that the Devill doth exceed and excell all reprobate soules in envie because the righteous are perfectly and perpetually happy and can be harmed and molested by him no more m Ioh. 16.11 IV. In hell there is a desperation of helpe and mercy for all hope of favour or compassion from God there failes them Hence V. The mind is dejected and cast down being destitute of all courage to support it under so insupportable a burthen And thus wee may conceive what the torments are which are prepared in hell for the disobedient both in body and soule Quest 3 What things hinder us from preventing these torments by repentance Answ We are prevented principally by foure things namely First by insensibility as a man asleepe not being sensible of the danger wherein he is cannot be so carefull as he ought to avoid it So those who sleepe in sin and are neither sensible of the evill of sin or of punishment cannot be carefull to break off their sins or to avert these torments by repentance Secondly by presumption as they who are fully perswaded that they go right are carelesse to inquire after the right way so those who presume they are good enough are negligent in the preventing of this insufferable evill Iohn 9.40 Thirdly by Procrastination and delay Modò Modò non habet modum August many cry by and by and put off God with delays untill he cuts them off with death Many promise to repent to morrow and the next day to become new men but the new day brings new delayes and they still remaine the old men Fourthly by coldnesse in the perfecting of the worke many are content to repent and to turn from their sins and to turn unto God but they are too luke-warme remisse and negligent in the performance thereof not striving against sin even unto blood Heb. 12.4 And therefore if we desire to be free from these insufferable torments let us labour I. To be sensible of our sins and the miserable condition we are brought into and the punishments we are liable unto for our sins And II. Let us not presume of mercy and remission without faith and true conversion Yea III. Let us not delay our conversion but go about it out of hand Esay 55.6 And IV. Let us not undertake this difficult worke of repentance negligently remisly or sleightly but diligently and industriously remembring that the curse is not taken off but more surely set on upon such For cursed are they that doe this worke of the Lord negligently u Ier. 48.10 And V. Let us seeke unto the Lord by praier and powerfull supplication Ioel. 1.15 and 2.17 that he who alone is able would be graciously pleased to pluck us as brands out of the fire to convert us unto himselfe to avert from us those temporall judgements that we have deserved and to preserve us from those eternall torments which wee have just cause to feare How may we know whether wee shall be free Quest 4 from these torments or not For answer hereunto observe Answ that there are foure sorts of men to wit First some are affected with horrours and desperate fears as was Cain and Iudas Matth. 27.5 These are infinitly miserable Secondly some are insensible sottish and blockish fearing nothing though they run on in their sins these are equally and alike miserable with the former Thirdly some presume with their mouths but they lye with their lips they say they feare not the flames of hell they being assured of a part and interest in heaven but the Spirit of God doth not witnesse this unto their spirits it being only the suggestion of Sathan and a false perswasion And therefore these also are miserable because although they deceive themselves yet they cannot deceive God Gal. 6.7 Fourthly some have a true and living hope to be freed from painfull misery and to bee filled with perpetuall mercies 2 Tim. 4.8 And these are truly and of all these sorts only blessed and happy wherefore betwixt God and our owne consciencs wee should seriously examine of which of these sorts we are Sect. 2 § 2. Before our time The Devill seemes here most falsely to taxe Christ of injustice in these two phrases viz. First What have we to doe with thee Iesus thou Son of God As though I. Christ had had no power over Satan Or as though II. Christ had divided his Empire with Sathan Divisum imperium cum Iove Caesar habet Or III. Because Sathan had not invaded the parts of Christ but only the Gergasenes who were strangers from him and ther fore hee saith Quid mihi tecum what have I to doe with thee as if hee would say I harme none of thine Secondly why art thou come to torment us before our time As though I. There were a time of punishing prescribed unto God and that hee could not justly punish when he would Or as though II. It were not now time to subdue and bring under Sathan Luke 10.18 or to cast him out either of the bodies of those who were corporally possessed or out of the mind of those who were spiritually possessed Act. 26.18 or out of the Kingdome of the Gentiles Quest How did the devils know that the time of their punishment was not yet come Answ 1 First negatively it was not revealed unto them for our Saviour saith that of that day and houre knoweth no man no not the Angels of heaven and therefore much lesse the Angels of the bottomlesse Pit Mat. 24. Answ 2 Secondly they say their time of torment was not yet come because they did not expect it nor looke for it nor thinke of it Whence we might learne Observ That unexpected evils aggravate the punishment or a great aggravation of torment is for it to come unlooked for Matth. 24.50 and Iob 21.13 and
those who are the children of God by Grace And that either by the grace of Creation and thus First all men Deuteronomy 32.6 And Secondly the Angels Iob 1.6 e Iob 38.7 and Psal 89 6. And Thirdly all creatures Iob 38.28 Are the children of GOD. Covenant and that either First externall and thus the children and members of the visible Church although they be rebellious and disobedient are called the Sons of God f Gen. 6.2 and Esa 1.2 Mal. 1.6 Or Secondly internall when by the grace of adoption we are brought unto God as Esa 43.6 Psal 73.15 and Hos 1.10 Or Thirdly eternall when we are received into everlasting glory g Rom. 8.19 21. Thus thinks Thom. 1.33.3 Sanctification by a particular imitation of God and Christ Matthew 5.9 45. Hebrews 12. and 1 Peter 1.14 17. Now the faithfull and penitent sinners are called children by the grace of the Internall Covenant that is by Adoption Rom. 8.14 17. Gal. 3.26 and 4.6 and 1 Peter 1.17 and 1 Iohn 3.1 2 9 10. Quest 4 How doth it appear that those who come by faith unto Christ are made his sons Answ 1 First because such are adopted into the inheritance of sons Rom. 8.17 and admitted into a fraternity with Christ Answ 2 Secondly because they are begotten by God Titus 3.5 Iames 1.8 and 1 Iohn 3.9 And hence are said to be regenerated according to the Image of God Ephes 4.24 Quest 5 What are the prerogatives of the faithfull and truly penitent sinners Answ 1 First in generall they are great Answ 2 Secondly more particularly they are many to wit I. They are brought from darknesse into light Acts 26.18 II. They are brought from Sathan unto God Acts 26.18 III. From strangers unto God they are made acquainted familiar and his houshold servants Ephes 2.12 Hence IV. They may have accesse unto God by prayer in all their necessities And V. They shall be protected by God from all evill for the faithfull are as the apple of his eye VI. They shall be provided for God will not see nor suffer his servants and children to want any thing which they stand truly in need of and which he sees is good for them h Esa 65.13 and Luke 12.30 VII They shall have fraternity with Christ whence proceeds the communion of love good things yea all things All things are yours because ye are Christs 1 Cor. 3.21 VIII They shall be made partakers of that eternall inheritance in the heavens when others are sent to hell they shall be received when the rest shall be rejected Matth. 25. Revelat. 21.8 and 22.15 Quest 6 How may we know whether wee be adopted into the fellowship of Sons or not Answ 1 First there are five things required to the adopting of a Sonne to wit I. The Person adopted must be a stranger for a naturall sonne cannot be adopted Ephes 2.13 II. There must be love and favour in the person adopting for none will adopt a stranger to be his heire except he love like and respect him III. There must be an inheritance unto which the person is adopted and which he is to enjoy IV. This inheritance must be confirmed and made sure unto the party adopted by some writ and seale from the person adopting V. There must be a change of the name of the adopted person into the name of him that adopts him Answ 2 Secondly we must try our selves by these particulars namely examine I. Whether doe we conceive our selves naturally to be strangers unto God or not do wee labour to go out of our selves confessing that by nature we have no right unto any of the good blessings of God Many are not sensible of this and those who are not have small hope of their filiation and adoption II. Whether doe we before all things seek the love of God and grace and favour of Christ Many care not much for this and those who preferre other things before it cannot be sure of their filiation and adoption III. Whether do wee rejoyce in this inheritance whereunto by the love and grace of God wee are adopted and daily long desire and wish for the fruition and possession of it i Rom. 12.12 and 2 Cor. 5.2 c. IV. Whether is our adoption sealed unto us or not doth the Spirit of God witnesse unto our spirits that we are the sons of God Rom 8.15 If we be not assured of this seale then let us seeke it expect it and implore it instantly and uncessantly at Gods hands V. Whether do we now live as domesticks of the Lords or not do we change our names and natures do wee forget our former kindred and our Fathers house doe we labour to bee made Partakers of that divine nature and live as becomes new men doe wee associate our selves with the Lord and depend wholly upon him for thus it becomes the Lords adopted sonnes 1 Pet. 1.17 Sect. 2 § 2. Be of good cheer Quest 1 What is the meaning of these words Answ Musculus renders the text Bono animo esto Gualt Confide Hilary Constaâ—s esto Now I conceive that the text bears both first and second as if our Saviour would say be confident and cheerfull For hee hath a double scope in these words to wit First to require confidence and a sure hope in the partie to be cured And Secondly to afford joy and comfort unto this sick man Whence we may learn two things viz. I. In generall That Christ is not onely a Observ 1 profitable Physician but a pleasant Hippocrates gives three short notes of a good Physician hee must cure Citò Tutò Suaviter First hee must cure quickly and not let the party long languish under his hands thus Christ here doth speedily recover this sick man Secondly he must cure safely and thorowly because relapses are dangerous he must not skin a sore quickly over and leave it unhealed at the bottom for so the party is made worse then at first Thus Christ he heales thorowly and perfectly where he takes the cure in hand Thirdly hee must cure with the most gentle plaisters and pleasing physick that may be and be cheerfull himselfe comforting his Patient as much as he can Thus Christ cures not by cutting or lancing or the like but with a word and by that word affords both health unto the body and comfort unto the soule II. Particularly we may learn hence Observ 2 That great is the joy and comfort which they feele which are brought unto Christ and made Partakers of him Rom. 5.1 2. and 14.17 and 1 Pet. 1.8 and Esay 30.26 and 61.7 What joy do they feele that are brought unto Quest 2 Christ They are made Partakers of a three-fold joy Answ to wit First Initiall this is a hope of obtaining helpe and succour from him So when the babes of Christ do not as yet see him within yet they have some hope expecting praying and preparing themselves to meet the Lord that they shall enjoy him
and see him at the last which hope begets joy within Secondly those who are brought unto Christ are made Partakers of a finall joy which is a hope of glory Rom. 12.12 Thirdly those who are brought unto Christ are made Partakers of a spirituall and mysticall joy that is internall peace of conscience Phil 4.7 and Ephes 3.19 and 1 Cor. 2.11 and joy of the Holy Ghost and this indeed is that Manna and white stone which is promised to al those that overcome sin Sathan and their owne corruptions Revel 2.17 § 3. Thy sins be forgiven thee Sect. 3 Why doth Christ here answer to that which Quest 1 they doe not desire they bring a sick man and pray that Christ would cure him and hee answers Thy sins be forgiven thee First Gualter answers that this sick man was Answ 1 troubled within in his conscience as well as without with sicknesse but this appears not by any particle of the History Secondly Chrysostome answers that Christ thus Answ 2 replies because hereby he shews that he is God and not a meere man and this is probable Thirdly I conceive that Christ thus answers Answ 3 for this cause that hereby he might shew himselfe to be the Physician of soules as well as bodies Whence we learne Observ 1 That Christ in the curing and healing of bodies hath an eye and aime unto soules Quest 2 How doth it appear that Christ hath an aim at spirituall cures in corporall It appears thus namely Answ First by the conversion of those whom he healed Thus hee commands the man whom he had dispossessed to follow him And Secondly by blaming those who being corporally cured were negligent of their spirituall duties where saith he are those nine Lepers Thirdly because the cure of the soule is Christs principall end and last scope and the cure of the body is but a meanes hereunto Reade Mat. 4.16 Luke 1.79 Iohn 9.39 Esay 9.2 and 29.18 and 42.7.16 Thy sins be forgiven thee we see here that Christ doth not reproach him for his sins neither altogether silence them whence I might observe Observ 2 That sinners are to be admonished of their sins in love Reade 1 Sam. 12.24 and Esay 59.1 and Ezech. 3.17 and 33.7 Quest 3 Who is the faithfull Minister of the word of God Answ 1 First not hee who bitterly reproves and reproacheth his people out of some private hatred or jarre Nor Answ 2 Secondly he who is silent and although he see much amisse yet will reprove nothing for feare of offending thâ—se are guilty of the destruction and condemnation of their people Heb. 13.17 Answ 3 Thirdly but he who reproves in love and after a loving manner that is who I. Observes the errours and straying of their flocks with sighes tears and heavinesse And II. Admonisheth them of their errours and sinnes with gentlenesse and in the Spirit of meeknesse Observ 3 Thy sins be forgiven thee Our blessed Saviour shewes here the root of this and all evill therby teaching us That the cause of all affliction and sicknesse is sin Esay 59.2 Ier. 5.25 Object Against this it may bee objected that Christ himselfe denies this for being asked whether the Blind-mans sin or his Parents iniquity were the occasion of his blindnesse he answers Neither hath this man sinned nor his Parents but that the workes of God should be made manifest in him Iob. 9.3 yea experience shewes that the best and most holy are often under the scourge as wee see in Abel Ioseph David Ioh Paul and the rest Heb. 12.8 and 2 Tim. 3.12 And therefore sin is not alwayes the cause of affliction but sometimes wee are afflicted for our triall and sometimes for the terrour and example of others Non pâ—â—â—â—vit hic paralyticus Hilar. s sinne was not the cause of this mans Pulsie Answ 1 First our Saviour doth no where deny that those who are afflicted are sinners but that they are not greater sinners then the rest Luke 13.2.3 c. Neither that God doth inflict some remarkeable or extraordinary or particular punishment alwayes for some hainous or particular offence Secondly there may be and are other causes of affliction besides this but this is alwayes one yea Causa sine qua non sin is one cause though Answ 2 not the alone cause of all affliction and if there had been no sinne there had been no affliction For this comes from God who doth nothing casually nor unjustly now to punish the innocent were a point of injustice Who are blame-worthy here Quest 4 They who do not in every evill repaire unto God reconciling themselves unto him Answ and acknowledging their punishment and affliction to be just by reason of their sins as for example First some being injured are enraged against their brethren who doe them wrong like the Dog who bites at the stone which is throwne at him Secondly some fly in the face of those who reprove them although for the sins reproved Gods hand be upon them Thirdly some repaire unto wicked and unlawfull means as poor men do to stealing and sick men often to charming enchanâ—ing and the like Fourthly some have accesse to lawful means but without God as Asah sought to the Physicians but not unto God for a blessing upon those lawfull means which were administred unto him by them 2 Chron. 16. What is required here of us Quest 5 We must in all afflictions generally Answ but particularly in our sicknesses see our sinnes to be the causes of them 1 King 8.38 Deuter. 28.22 Iohn 5.14 and 1 Cor. 11.30 What are the fruits and effects of sin Quest 6 First sin separates us from God Ier. 5.25 Answ 1 Secondly sinne subjects us unto Sathan Romans Answ 2 6.16 Thirdly sinne subjects us unto punishment Answ 3 and sorrow Fourthly sinne wounds the conscience and Answ 4 hinders us from comfort and peace which is of all burthens the heaviest to a circumcised heart Quest 7 What doth Christ require of us to the pardon of our sins These things viz. First that wee should heare his word Answ Esa 55.3 Secondly that wee should goe out of our sins Esay 52.11 and leave them Ezech. 18.21 Thirdly that wee should goe unto God that is repent Act. 2.38 and 3.19 Marke 1.4 Fourthly that we should beleeve in him who justifieth the ungodly Rom. 4.3 c. Although our Saviour did not require of this Quest 8 sick man a confession of his sins before he absolved him yet is not auricular confession lawfull First certainly confession is very excellent Answ 1 and profitable when it is aright performed but this word Confession is an equivocall word For I. Sometimes it signifies a praysing of God as Psalme 44.8 and 99.3 and 107.8.15.21 c. II. Sometimes it signifies a profession of Christ or Religion and that either First râ—ligious as Rom. 10.10 Or Secondly hypocriticall T it 1.16 Or Thirdly a bare protestation Thus it is said of Iohn He confessed and dented not that hee was not the
Tim. 1.20 And II. Absolves sorrowfull and penitent sinners 2 Cor. 2.7 8. Thirdly by Indulgences and pardons And this comes from the Church of Rome and it came in by steps and degrees For I. These Indulgences were onely for the remitting of the penance and punishment enjoyned II. Afterwards they were given or rather sold for the remitting both of the sin and punishment in this life And III. At length these pardons were not given to some who seemed penitent but to all that would buy them yea not only as profitable for this life but as helpfull for those who are in Purgatory VERS 9. And as Iesus passed forth from thence Vers 9 he saw a man named Matthew fitting at the receit of Custome and he saith unto him Follow me And he arose and followed him § 1. And Iesus passed forth from thence Sect. 1 As Iacobs hand holds Esaus heel Observ so doth our Saviours cares and labours for as soon as the miracle is wrought and ended another work begins without any intermission and that for our example and instruction that from thence we might learn That a Christians life is a constant labour Gal. 6.10 and 2 Thess 3.13 Gal. 5.7 How doth it appear that our life is thus laborious Quest 1 First because we have Enemies alwaies so long Answ 1 as we live the Devill will tempt us the world allure us and our own hearts suggest wicked things unto us And therefore we must perpetually labour to be free from these Ephes 6.11 12. Gal. 5. â—7 Rom. 13.12 and 1 Pet. 2.11 and 5.8 Secondly it appears that our life is full of labour Answ 2 because that is the end of our vocation or thereunto are we called as is evident from these phrases following namely I. Our life is called a warfare Iob 7.1 and 1 Tim 6.12 and 2 Tim. 2.3 c. Yea II. Our life is called a Watch and we are commanded to watch so long as we live d Iob 14.14 and 1 Pet. 5.8 And III. It is called a Race or course the end whereof is death and therefore we must not stand still or sit down but run swif ly and cheerfully untill we come to our journeys end e Psal 119 32. and Cant. 1.4 1 Cor. 9.24 Quest 2 Why doth the Lord allot so much and so great labour for us in this life Answ 1 First because great is the reward and notable is the price which is prepared for all true Christians The Crown which they fight strive and run for is immortall heavenly and glorious and therefore the Lord will have some proportion though far from adequate to be betwixt the labour and the reward Reade Gal. 6.10 and Rev. 2.10 and 3.13 and 14.13 Answ 2 Secondly because the Lord girds and indues his servants with a great measure of strength and affords unto them strong help and assistance therefore he appoints unto them a great and long labour God arms his children with grace which is stronger than sin and aids them by his Spirit which is stronger than Sathan wherefore they are able to undergo a great labour and fight of temptations Gen. 32.24 and 2 Cor. 12.9 Heb. 6.10 Quest 3 May we not cast all our labour and care upon God Answ 1 First certainly this is a most dangerous perswasion that we need neither care nor endeavour nor sweat nor fight but refer and leave the care and labour of all things wholly unto God Answ 2 Secondly why hath God given us power to walk run fight and strive but onely that we might reduce this our power into act the lame man was not cured to sit still but that being healed he might arise walk work and praise God Answ 3 Thirdly if we might let the Lord alone with all the care and labour and our selves do nothing then why are those many exhortations in the holy Scriptures Certainly they are not I. That we might merit our salvation as the Papists would have it Nor II. That they might be as idle appearances or skar-crows as some unjustly calumniate us to hold But III. That they might excite us unto labour giving us hope of help and assistance from God we are commanded to labour to work out our salvation with fear and trembling Philip. 2.12 and then we shall be aided by God who works in us both the will and the deed verse 13. Answ 4 Fourthly I briefly distinguish thus viz. The event is To be expected from God if we labour and endeavour for Conanti aderit Deus Not to be cast upon or left unto God if we neglect our duty and sleep That is Let us do our endeavour and as God hath commanded and then we may leave the successe and event unto him But to leave the issue to him and to be negligent in the use of the means is to tempt his providence and as a thing altogether unwarrantable is without all hope of good successe Wherein must we labour Quest 4 Labour is two-fold viz. First internall of the heart Answ whereby we endeavour to subdue those corruptions which war against our souls And Secondly externall of the life wherby we labour both to abstain from all evil to be rich in good works and to be industrious in the outward duties of Religion § 2. He saw a man named Matthew Sect. 2 Faustus from this verse objects Object that this Gospel was not written by Saint Matthew but by some other because of Matthew it is written in the third person he seeth a man named Matthew sitting at the receit of Custome To this Augustine answers Answ that by the same Argument Faustus may aswell conclude that Saint Iohn writ not his Gospel for he thus speaketh of himself Peter turning about seeth the Disciple whom Iesus loved that is Iohn himself following and he said unto Iesus Master what shall this man do e Ioh. 21.20 21. August contr Faust lib. 19. cap. 7. Here iâ— Matthew observe two things namely First that he had two names for here he is called Matthew and Mark 2.14 and Luke 5.27 he is called Levi. Musoulus thinks that he was a Jew and from the first was named Levi and afterwards took unto himself the name of Matthew which was a heathenish name and now was better known by Matthew than by Levi. Secondly Matthew writes these things and yet neither omits nor mitigates his own blots and blemishes Whence we might learn two things namely First that the failings and errours of the Saints Observ 1 do not a whit obscure the fidelity of the sacred Scriptures that is neither Noahs drunkennesse nor Davids adultery nor Abrahams dissimulation nor Lots incest nor Peters deniall nor Pauls contention with Barnabas nor Matthews being a Publican can detract or derogate any thing from the truth of the word of God Secondly from S. Matthews humility we may Observ 2 observe That those who are truly humbled will not be ashamed to reveal and acknowledge their sins and offences 2 Cor. 11.30 Why do
practise thereof we must examine whether we have taken Christs Physicke and digested it well in our hearts or not whether we have received some new internall strength from the holy Spirit which workes a change in our lives and by which we are enabled in some measure to obey and serve God Answ 5 Fiftly examine whether thy health returne by little and little or not A sick man knows that he begins to amend by these tokens namely I. If his pains abate and are weakned II. If his strength or body increase and that he can now stand or go III. If he have a better stomacke and appetite to his meat then formerly IV. If his meat digest well with him And V. If he can be more jocund and cheerefull than formerly By these then let us examine our selves viz. First are the assaults of sin and sathan fewer and weaker than formerly they were doth not sin raign in thy mortall body this is a good sign of saving health Secondly doth thy strength of Grace encrease art thou able to walk in the waies of God yea to run the race of his Commandments and to work out the work of thy salvation with fear and trembling this is a second good sign of health Thirdly hast thou a greater desire and more hungring affection after spirituall duties than formerly doth thy heart long after Christ and thy soul delight in hearing reading meditating praying and the like certainly this is another good sign of spirituall recovery Fourthly dost thou suck some good juyce and nourishment out of all the food thou takest is thy faith still more increased by the receiving of the blessed Sacrament of the Lords Supper is thy joy increased by thy prayers unto God is thy soul daily bettered and more instructed by all thy hearing and reading undoubtedly this is an undoubted sign of health Fifthly dost thou daily increase in spirituall peace of conscience and in internall joy of the holy Ghost Rom. 14.17 then thou maist be certainly assured that Christ hath cured and healed thee for flesh and blood cannot work these things in thee Vers 13 VERS 13. But go ye and learn what that meaneth J will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Sect. 1 § 1. Go and learn quid sit what this is The words alleaged here by our Saviour are the words of the Prophet whereby our Saviour would teach us That all doubts are to be solved by Observ and from the holy Scriptures Ioh 5.39 Esa 8.20 Mic. 6.8 Ier. 23.28 Why must all the knots of Religion be solved Quest 1 by holy writ First because of all other writings onely these Answ 1 are not subject to corruption as the Papists themselves with us confesse Secondly because these are given unto us for Answ 2 this end that we might be taught by them 2 Tim. 3.16 It is usually questioned whether the breaches of Quest 2 the first Table or of the second be greatest To this we answer Answ that if there be an equall comparison that is if the greatest breach of the first be compared with the greatest breach of the second Table then the breaches of the first will be greater than the breaches of the second but if we make not an equall comparison then the breaches of some of the second Table are greater than some of the first as in this verse the Lord saith I will have mercie and not sacrifice where the Lord doth not prefer the duties of the second Table to the Morall worship of the first Table simply for spirituâ—ll duties are more excellent than corporall duties as the spirit is more excellent than the body if a man be like to starve for hunger then it is better to feed him than to teach him but simply it is better to teach him than to feed him § 2. I came not Sect. 2 Christ by saying here Veni I came doth intimate that he was not sent for by men but came freely of his own accord as Iohn 3.19 and 10.18 Wherefore did Christ come into the world Quest First he came to be a Physician and to cure Answ 1 our souls as in the former verse Secondly he came to give spirituall and living Answ 2 bread unto us that thereby our souls might be nourished Iohn 6.51 Thirdly he came to redeem us from sin and sathan Answ 3 Luke 1.74 Fourthly he came to bring us out of darknesse Answ 5 and to give the spirituall light of saving knowledge unto us that thereby we might see the way wherein we ought to walk Mat. 4.16 Ioh. 9.39 and 12.46 Fifthly he came to be a Mediatour unto us Answ 5 and to reconcile us unto his Father whom we had offended 1 Iohn 2.1 Sixthly he came to give life unto us Iohn 10.10 Answ 6 And all these of his own free grace love and mercie without any merit yea seeking of ours § 3. To call Sect. 3 Christ in saying here that he came not to call Observ c. would have us to learn That none can be saved without his call Rom. 8.29 How doth it appear that except Christ call Quest 1 us we cannot be saved It appears thus viz. Answ First all men naturally are under sin and therfore they must be freed before they can be saved Secondly and faith is to be given before we can be saved for I. There can bee no salvation without faith And II. There can be no faith except it be given from above for it is not to be acquired by any power or strength of nature but is the gift of God Thirdly we are called unto faith Act. 15.9 And therefore exâ—ept Christ vouchsafe to call us wee cannot be saved Quest 2 Whereunto doth Christ call us Answ 1 First we are called by Christ unto his society and fellowship 1 Cor. 1.9 Answ 2 Secondly Christ cals us unto glory 1 Pet. 5.10 whence elsewhere it is called a glorious calling Answ 3 Thirdly we are called unto security safety and peace Ier. 13.11 and 1 Cor. 1.8 And hence wee are commanded to make our calling sure because if that be certain then have we cause of exceeding joy Quest 3 How may we know whether wee be called or not Answ 1 First only those are effectually called who are taught of God Esay 5.4 Iohn 6.45 Answ 2 Secondly those who are called have their hearts opened sanctified Act. 15.9 16.16 Answ 3 Thirdly those who are called are humbled with a true sight and sense of their sins Act. 2.38 Answ 4 Fourthly they who are effectually called are also changed both in heart and life 1 Tim. 1.13 And therfore we must examine our selves whether I. We be enlightned and taught by God those things that concern his glory our good And II. Whether God have opened our hearts and sanctified our affections And III. Whether we be truely contrite and broken hearted for our sins And IV. Whether we be truely and totally changed both in
it hath a double propertie namely I. It revives quickens and refreshes the spirits And II. Nourisheth and makes men able for labour So the children of God by his grace are enabled to worke his worke or to performe good workes What workes are required of those vessels into Quest 3 whom the wine of grace is powred First in generall they must labour to abound Answ 1 in three sorts of works namely I. In the workes of the heart as in zeal patience humility love frequent meditation and the like II. In the workes of the mouth as in profession lauding of God and words fit for edification Colos 4.6 III. In the works of the life and in these we must be rich 1 Tim. 6.18 Secondly more particularly many are the Answ 2 works which God requires of those whose hearts he hath sanctified with grace as for example to instance upon some of the most ordinary and usuall I. They must give themselves wholly uâ— unto God confessing acknowledging themselvs to be his servants Rom. 6.19 1 Cor. 6.19 offering up themselves and theirs wholly unto his service and learning in humility of soule to deny their own wils And II. They must labour to hate and deny all things which would draw them from Christ Luke 14.26 They must cleave so close unto the Lord that neither her pleasure profit the world nor any thing else may separate them And III. They must depend wholly upon God adhering unto him and relying upon him in all their necessities and upon all their occasions Psalme 73.28 Iob 13 15. This is hard but needfull Iohn 6.29 And IV. They must wrastle and fight against all carnall lusts and inbred corruptions Gal. 5.17 and 1 Pet. 2.11 And V. They must labour to walke in love towards all the faithfull loving the brethren and servants of Christ Iohn 13.35 Rom. 12.18 c. Ephes 5.2 And VI. They must walke in sanctity humility and simplicity Iohn 1.45 And VII They must be liberall charitable ready to doe good unto all Gal. 5.22 And VIII They must delight themselves in the law of the Lord Rom. 7 22. that is First delight to meditate therein as David did Psal 119. And Secondly delight in the observance and practice therof And IX They must undauntedly confesse and acknowledge Christ to be their Lord and boldly professe his name before men 1 Tim 6.12 This is Vinum odorum I beleeved therefore I spake 2 Cor. 4.13 X. They must remain and persevere in al these unto the end Mat. 24.13 Iohn 8.31 Observ Our Saviour by these words Men put new wine into new bottles would teach us That the grace of the Holy Spirit is unto the heart as wine is unto the body Esay 55.1 Prov. 9.2 Ephes 5.18 Quest 3 What Analogy or resemblance is there between Wine and Grace or wherein is Wine like unto Grace Answ 1 First Wine is reputed one of the best creatures ordained for the comfort of man hence Abraham offers it to Melchisedech Gen. 14.18 and Isaac thus blesseth Iacob The Lord cause thee to abound with plenty of corne and wine Gen. 27.28 yea hence Wine is reckoned amongst the chiefest delicates Cantie 5.1 and Psalme 4.7 Thus Grace is the principall thing which belongs unto the soule and which is most necessary and of most use and benefit and comfort unto it Answ 2 Secondly in time the Vine growes to bee a Tree of which hath beene made columns and statues Bartholomeus from Pliny tels us that in Populonia a Citie of Hetâ—uria neer Pisa that is now called Plumbinum there was a statue of Iupiter made of a vine stock and almost all Writers agree that of all Trees the wood of a Vine is most durable Durat in perpetuum We need not doubt however Vines are with us but that they come sometimes to be great Trees if we do but consider how Sir Walter Ralegh and he hath it from Strabo tels us that there have been Clusters of Grapes two cubits long and that we may credit this the better let us remember that bunch which was brought by the two Spies Numb 13.24 Thus as the wood of the Vine dures long so doth the Grace of God for whom God loves he loves unto the end Iohn 13.1 And his gifts and graces are without repentance A man cannot loose Grace except God take it from him now he hath promised that he will never repent him of giving Grace unto any Rom. 11.29 Thirdly Wine taken inwardly that is drunk Answ 3 is wonderfull profitable and that in many regards I. It is profitable for the stomack and that in these respects viz. First it helps to digest other meat so the Spirit of Grace doth digest and concoct all our cogitations and actions and like salt seasoneth both prosperity and adversity unto us Secondly wine quencheth and allayeth the thirst so Grace restraineth the heat of carnall appetites and desires and subdueth the affections Thirdly Wine helpeth and strengthneth the appetite and whetteth the stomack so Grace increaseth our desires after Grace and strengthneth our appetites after a greater measure of sanctification for he in whom Grace is will desire and endeavour to be more and more holy Fourthly wine breeds the best blood and gives the best nourishment to the body so Grace affords the best nourishment unto the soul and thereby onely do we grow up and become strong men in Christ II. Wine is profitable for man in the veins as well as in the stomack for First it opens stopped veins and is good for obstructions so Grace doth facilitate the way unto spirituall duties and takes away the obstacles We are naturally backward unto every good work but by Grace we rejoyce in that which is good Secondly wine doth dry up crudid humours in the veins and qualifies them so Grace doth ripen corroborate and perfect all weak and infirm cogitations at first we are not able to do what we desire but with Saint Paul complain The good which I would do I cannot Rom. 7.14 but by Grace at length we are enabled in some measure to perform the will of our heavenly Father Thirdly wine doth expell evill humours out of the veins because it strengthens the expulsive faculty so Grace doth expell all evill desires thoughts and lusts out of the heart Fourthly wine doth fill the veins with good humours yea the best moisture so by Grace we are filled with the Spirit of God Ephes 5.19 and all holy desires III. Wine is good for the body and that in a double regard namely First it cures some diseases and inward griefs so by Grace all our wounds are cured and diseases healed Psal 103.2 Secondly wine increaseth the strength of the body Psal 78.65 so by Grace we grow up from children to men and increase daily in spirituall strength IV. Wine is profitable for the spirits and that in many respects to wit First it penetrates into the most inward parts of a man so the word of Grace Heb. 4.12 13.
pierceth to the heart and the God of Grace searcheth the heart and trieth the reins Psal 7.9 And Grace it self diveth and taketh root in the inward man Secondly wine expels sorrow and pensivenesse whence the kingly Preacher exhorts us to give wine to those who are of heavie hearts Prov. 31.6 So the com orts we have by the Grace of God doth refresh our hearts in our greatest sorrows whether temporall or spirituall for if outward afflictions presse us we are assured that they shall be rewarded and changed into an eternall weight of glory Rom. 8.18 And if we be dejected for our sins the spirit of Grace will assure us of pardon and reconciliation through Christ 1 Iohn 2.1 2. Thirdly wine expels fears and makes men bold so Grace overcomes all legall and desperate fears and terrours and passions of the heart and makes us confidently to relye upon the mercie love power and promises of Christ 1 Iohn 4 18. Fourthly wine cheers and makes glad the heart f Psal 104 15. both of God and men g Iudg. 9.13 vitiâ— dicitur quasi vitae vel quia vivificat Isidor So by Grace we have that peace of conscience which passeth all understanding yea that joy of the holy Ghost which is unspeakable and glorious Zach. 9.17 and 10.7 Philip. 4.7 Rom. 14.17 and 1 Pet. 1.8 Fifthly wine begets good spirits and increaseth the radicall heat so by Grace our zeal unto Gods glory and good works is daily increased Ephes 5.19 V. Wine is profitable also for the minde and that in these two regards viz. First it sharpens the understanding Psal 73.18 Vinum moderatè sumptum â—â—â—it ingenium so by Grace our intellectuals are bettered and we therby enabled to understand those things which concern our peace and the welfare of our souls h 1 Cor. 10 2. and 13.12 Secondly wine betters the minde and makes the coward strong and bold and resolute and the covetous man bountifull Barthol Alex. ab Al. 5. 21. so Grace works a true change in our natures and makes us unlike our selves Ephes 4.23 24. Answ 4 Fourthly wine is good outwardly used for I. Inwardly taken it warms but outwardly apposed it cools so Grace doth increase all inward spirituall gifts but doth diminish all carnall desires II. Wine cures wounds whence the Samaritan powres wine and oyl because as oyl doth purge cleanse and close up a wound so wine doth asswage the pain and comforts thâ— wound Here we must observe these two things namely First that there are three sorts of wounds to wit I. Painfull and smarting wounds these are the accusations and worm of conscience II. Itching wounds which allure men to scratch although scratching causeth smarting these are temptations and allurements unto sin the end whereof if we give way unto them will be the gauls and accusations of our consciences III. Insensible wounds in which are much mortified and dead flesh these are blinde and hard hearts Now Grace cures all these wounds for thereby we are assured of the pardon of our sins which are past and of preservation against sin and of knowledge and mollified and softned hearts Ezech. 36.26 27. Secondly there are three sorts of Ulcers namely I. Swelling these must be broken although it be painfull this is internall concupiscence which makes men often break forth first into sin as in David 2 Sam. 11. and 12. and afterwards into bitter fighs tears and groans as the same kingly Prophet did II. Matterish and running Ulcers which must be dried up this is the custome of sin which is very hardly left III. Cacoethes a Bile ill to be cured by reason of the long continuance thereof and the dead flesh therein and here there is need of Corrosives by this is meant such a trade and hardnesse in evill that a man cannot cease to sin 2 Pet. 2.14 Rom. 7.14 19. And this is most frequently cured by sharp afflictions as we see in Manasses Thus by the Grace of the Spirit we are brought unto the confession of sin and unto contrition for sin yea to the leaving of sin though it have been customary unto us and we long continued therein Fifthly wine was used in sacrifices and divine Answ 5 things Exod. 29.40 so the sacrifices and oblations of our prayers must be mixed and offered up with the grace of Faith or otherwise they will not be pleasing and acceptable unto God Ephes 6.18 Iude 20. And thus we have seen how in some things the Grace of Gods Spirit resembles wine and that as wine is unto the body so Grace is unto the soul Our Saviour saying here that men put new wine into new Bottles may occasion this question Whether the Wâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one Quest 4 or not Some think they 〈…〉 me thinks without truth or reason Answ for 〈◊〉 â—ction differs from the agent and the contaâ—â—â—â—om the contained so doth the wine from the vessell for the better understanding of this observe a three-fold diffâ—rence namely First some say the wine and the vessell differ in degree because the new man is perfected simul semel at once by the revelation of Faith but the new wine which is the strength of Grace doth grow and increase daily we not being perfect in grace so long as we live Philippians 3.10 c. I dare not subscribe to this difference because as Grace so also Faith groweth and increaseth daily 2 Cor. 4.16 and 3.18 and 2 Peter 3.18 Secondly some say the wine and the vessell differ in Re even in the very things themselves because the one Grace is a quality in God and is onely revealed and by illumination communicated unto us but the other Grace is a quality imprinted in us whereby we are sanctified I dare not subscribe to this difference neither because the communication of divine Grace doth remain and abide imprinted in us as well as the other Thirdly the wine and the vessâ—ll differ in nature in regard of the action for the one is once onely imprinted the other daily augmented Now these two to beget and nourish to live and to execute the actions and functions of life differ cleerly enough And these were foreshewed in the Types namely in Circumcision and the Passeover in Baptisme and the Lords Supper the one prefiguring our new Birth the other our growth and increase And therefore as the Tree differs from the fruit so doth the vessell from the Wine Unto the work of God there is required a preparation and a disposition as the Priests did first wash and then sacrifice And we are I. Planted and admitted into Gods house And then II. We work his work for if we live in the Spirit we must walk in the Spirit i Gal. 5.25 And thus as the Lord first makes us good Trees and then enables us to bring forth good fruit so we are first made good Bottles and then enabled to hold and shew forth good Wine for new Wine is
put into new Bottles Observ Whence we may learn That those who are born anew by Grace ought in their lives to bring forth new works Colos 2.6 Rom. 6.4 and 7.6 and 1 Pet 4.2 Quest 5 Whether were those who relapse and bring forth evill fruits ever truly born anew and made new bottles Answ No for it is impossible that those who have been once truly dead unto sin should ever live therein Rom. 6.2 and 8.10 11. Quest 6 Do not new bottles those who are born again sin at all Answ 1 First certainly the best sin and that often Rom. 7.23 and 1 Iohn 1.8 from whence we are taught daily to pray Forgiâ—e us 〈◊〉 Trespasses Mat. 6.12 Answ 2 Secondly but they do not walk in sin neither make that their trade of life nor yeeld unto sin but strive and struggle and wrastle against it Gal. 5.17 Quest 7 Cannot those who are illuminated and renewed relapse and fall away Answ 1 First those who are truly regenerated cannot finally relapse Iohn 13.1 and 10.18 Rom. 14.4 1 Cor. 1.8 Phil. 1.8 Answ 2 Secondly but there is a degree of illumination and common Grace from which a man may finally fâ—lly and totally fall Hâ—b 6.4 and 10.26 and 2 Pâ—â— 1.9 and 2.20 VERS 20. Vers 20 And behold a woman which was diseased with an issue of blood twelve years came behind him and touched the hemme of his garment Whether was this woman the same which Quest 1 Saint Marke and Saint Luke make mention of Marke 5.26 Luke 8.43 The woman whom Saint Marke Answ and Saint Luke make mention of was not divers from this woman spoken of by Saint Matthew in this plâ—ce as some thinke but is all one and the same for they all set downe the same terme of the continuance of her disease namely twelve years and the manner of her healing by touching the hemme of Christs garment onely the other two make mention of some other circumstances as that she had spent all among the Physicians and was nothing the better What woman was this which was healed Quest 2 This woman was not Martha Answ the sister of Mary Magdalene as Ambrose seemeth to think de Sâ—lom Cap. 5. nor healed in Ierusalem as Tostat qu. 9. in Mat. 4.85 for Christ was then in Galilee whither hee was returned from the countrey of the Gadarenes and shee seemeth to have been a stranger because Christ sendeth her not to the Priest to present the offering prescribed Levit 15.26 c. as he did the Lepers Some thinke that this woman name should bee Vâ—roâ—â—â—â— in whose vail Christ left an impression of his Image or Bernice who by Herods license set up a brazen Image of Christ at Paveas in memory of this fact under the which grew an herbe which as soone as it touched the skirts of the Image had a vertue to cure all diseases but these I leave as uncertainly true or rather as certainly false though confidently reported by divers Authors cited by Lorinus Indeed Eusebius writeth that this woman was of Caestreâ— called before Paveas and placed in memory of this her deliverance two brazen Images at her door one representing Christ the other a woman touching his garments but without any adoration of them for the same Eusebius Bishop of Caesarea surnamed Pamphilus being written unto by Constantia the Empresse to send her the Image of Christ returned this answer Quis gloriae dignitatis â—â—centes splendores fulgurantes â—ffigiare mortuis inanimatis coloribus posset Niceâ— 2. Action 6. nuâ— 4. who can with dead and unlively colours set forth the bright and shining splendor of his glory and dignity And so he refused therein to satisfie her demand But to thinke that the touching of an Image did give such vertue to an herbe to heale all diseases is an idle conceit for when this woman was healed by the touching of the hemme of Christs garment the Text saith Vertue went out of him whereby it is evident that the presence of his blessed body gave vertue to the garment and that it had it not of it selfe much lesse then must wee think that an Image which never touched Christs body should have any such miraculous power and vertue in it Was not Christ polluted by the touch of this Quest 3 woman Answ All other persons by the Law were judged unclean by touching of such as had these issues of blood but our blessed Saviour as hee was without sin in his soule so hee was free from all uncleannesse and contagion in his body hee came to take away all uncleannesse and therfore could not himselfe be defiled therwith for hee was undefiled and separated from sinners Vers 22 VERS 22. But Iesus turned him about and when hee saw her he said Daughter be of good comfort thy faith hath made thee whole And the woman was made whole from that houre Sect. 1 § 1. But Iesus turned him about c. Quest Why will not our Saviour have this miracle kept secret as well as divers others he forbids the blind man afterwards vers 30. to tell none what he had done unto them and here by his turning him about and speaking unto the woman he would have all to take notice how miraculously she was cured Answ 1 First negatively Christ did not this through ambition or desire of vaine glory But Answ 2 Secondly that he might free and deliver the woman from all fear who might afterwards otherwise have beene troubled in conscience as though she had stolne health from Christ Answ 3 Thirdly Christ did this that hee might correct her faith who thought that if shee could but touch him she should be whole and yet that she could touch him and not be perceived by him therefore hereby our Saviour would have her know that he knowes all things Answ 4 Fourthly Christ would have this miracle knowne that her faith might be thereby more manifested and that for the imitation of others Answ 5 Fifthly Christ did this that the Ruler of the Synagogue who is mentioned before vers 18. might be the better confirmed and strengthned in this faith that Christ was able by his word to cure his daughter Answ 6 Sixthly Christ did this that the true cause and Author of the miracle might bee made known to wit that it was not by any vertue inherent in the garment but that it was wrought willingly and wittingly by himselfe and therfore he doth not say Vertue is gone out of my garment but vertue is gone out of me that is by my divine power and vertue this woman is healed not because with her hand she touched my garment but with her faith my selfe Sect. 2 § 2. Woman be of good cheer thy faith hath made thee whole Argum. It is controverted between us and the Papists whether there be any certainty of faith here on earth or not Amongst other Arguments wherby the affirmative part may be proved wee may produce this That certainty of faith is praised and
By some beginning Apoplâ—xie But none of these had place in this Maid she being truly dead Secondly some understand these words Miraculously Answ 2 as if our Saviour would say As yet after the course of nature she is dead but I will restore her unto life Thus the Prophet from the Lord saith Morieris to Hezekiah thou shalt die Esay 38.1 and afterwards vives thou shalt live 2 King 8.10 But these words imply something more for they doe not belong only to this Dâ—mosell but also unto us Muscul s Offendit naturam mortis piorum Guali s Thirdly some understand these words Philosophically in regard of the soul which dieth not Answ 3 therfore neither the Maid because Mens cujusque est quisque And therfore death is called a dissolution because the soul dieth not but returneth unto God that gave it Eccles 12 7. And therfore David commends his soul unto God Psal 31.5 as doth also Christ Luke 23.46 and Stephen Acts 7.59 But these words imply something more than this because this opinion neither affirmeth nor proveth any thing concerning the Resurrection and therefore may be maintained by a Sadduce Answ 4 Fourthly these words The Maid is not dead but sleepeth may be expounded Theologically because the whole man shall live again hereafter in the Resurrection and that either I. Generally because at the last day the body of every one shall be raised and united again to the soul Or II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because onely the godly shall live for ever a life of felicity and glory Ergo docet quae conditio mortis spem resuscitationis Gualt s In these words our Saviour teacheth us the condition of death namely Observ That death is not a finall dissolution but only as it were a sleep for a time Quest 2 How doth the truth of this appear The truth hereof appears by these particulars viz. Answ First because death is common unto all and hath ceazed upon all and therefore is not a finall dissolution nor totall destruction of soul and body Secondly because those who dye are said to sleep as appears I. By the godly before the Law Gen. 47.30 And II. By the godly under the Law as 2 Sam. 7 12. and 1 King 2.10 and 11.43 And III. By the wicked under the Law as 1 King 14.20 c. and verse 31. and 15.8 Esa 14.18 And IV. By the Saints under the Gospel Iohn 11.11 Acts 7.60 and 1 Cor. 11.30 and 15.18 Thirdly because sleep is like to death for so it binds all the senses that it makes the body seem to be livelesse because in sleep the body moves not perceives not regards not either wife or children or possessions or employments or affairs or pleasure or beauty or health Psal 76.5 And hence Sepulchers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dormitories or sleeping houses Fourthly because death is like unto sleep for we sleep for a time and then awake and rise So we shall all arise from the grave of death Reade Iob 19.25 Psal 16.9 c. Daniel 12.2 and Mat. 25.32 c. Iohn 5.28 and 2 Cor. 5.10 Quest 3 What happinesse do they enjoy that sleep in the Lord Answ 1 First now they enjoy the sight of God that beatificall vision Mat. 5.8 and that in fulnesse Bâ—â—n ex Psal 34.8 Answ 2 Secondly now they are free from all mutation change danger and fear Thirdly and their very bodies at the last day Answ 3 shall awake unto glory 1 Cor. 15. What is required of us in regard of this sleep Quest 4 death Let us prepare our hearts for a happy Resurrection Psal 57.7 doing as men do Answ who are ready to lay themselves down to sleep namely First before they sleep they shut bolt and lock the doors for fear of Thieves so let us bolt and lock the doors of our hearts that sathan do not enter let us seek to be secure from him by Christ that is let us labour that we may be certainly assured that Christ is our Mediatour Intercessour and Advocate who will obtain for us at Gods hands remission and pardon of all our sins Secondly before men sleep they hide lock up or make sure their purses and money so we must be carefull to lay up our treasure in heaven Matthew 6. Thirdly before men sleep they provide and prepare something to cover them lest they should take cold so we must labour that we may be cloathed with the covering of Christs righteousnesse Rom. 13.12.13 Fourthly men before they sleep dispose and lay ready in order their garments that they may finde them and cloath themselves with them when they awake lest they be found naked so we must labour that we may have the garments of sanctity and sincerity otherwise we shall be found naked and like him without a wedding garment cast into everlasting fire And thus if we desire that death may be a happy sleep and our Resurrection a happy awakening we must be watchfull against sathan and carefull to adorn our selves with sanctity and piety but principally carefull that Christ may be our Mediatour and we cloathed with his righteousnesse and then death shall be but like a sweet sleep and the last Trump like a joyfull sound summoning us to our Coronation and everlasting inheritance § 5. And they laughed him to scorn Sect. 5 Christ we see here both speaks and does promiseth and performeth and yet is derided for which they are justly excluded and caused to depart to teach us That deriders mockers and scoffers Observ shall be shut out from Christs presence Gen. 21.9 Gal. 4.29 c. Why shall these be put out from Christ Quest 1 First because on their part it argues pride Answ 1 and insolencie that they will not hear Christ Prov. 13.1 Secondly because this scoffing and derision is Answ 2 terminated in God whether it be I. Against God himself as Gal. 6.7 Or II. Against Christ as Luke 22.63 and 23.11 Or III. Against Gods word as Act. 2.13 and 2 Pet. 3.3 Or IV. Against his Messengers as 2 Chron. 30.10 Lâ—m. 3.14 15. Or V. Against the godly or the true Church as Psal 22.7 and 35.15 and 119.51 Esa 37.23 Or VI. Against the poor and weak who hath no helper 1 Sam. 17.42 Now against which soever of these derision be directed yet it is terminated in God and therefore no scoffers shall come or be suffered to abide in Christs presence Quest 2 Who is here blame-worthy Answ 1 First those who deride the dejected Here observe that there are two sorts of evils namely Culpae Poenae Now wicked men sometimes deride their brethren for evils either First Active of sin thus the Ammonites laughed because the Sanctuary of the Lord was prophaned Ezech. 25.3 Now Charity covers a multitude of sins n 1 Pet. 4.8 and therefore Christians should deride none for this kinde of evill Secondly Passive of punishment thus Iob complains that base persons disdained him when Gods hand was upon him
the reward be such And II. To children is given according to the proportion of their faith more or lesse How is it else-where then said that God gives Quest 2 abundantly to all his children It is true Answ that God gives to them all abundantly but yet it is according to their capacity All that are invited to a rich banquet for wâ—ll furnished table eate but yet not all equally but according to their owne proper appetites or strength And so in heaven all vessels are full but yet all are not of the same capacity What is required of us about or concerning Quest 3 faith First wee must labour that our faith be a true Answ living and justifying faith for it is a most perillous thing for a man here to be deceived Secondly wee must labour that our faith may Answ 2 daily increase and grow in strength because a weake and sickly faith affords but small or no comfort Thirdly we must labour that our faith may be Answ 3 an exercised faith that is that it may be employed and extended unto all the actions and occurrences of our life that wee may live by faith and walke in faith 2 Cor. 5.7 By faith we must expect Christ and the Holy Ghost and exercise our faith by a daily dependance upon God VERS 30. And their eyes were opened Vers 30 and Iesus straitly châ—â—ged them saying See that no man know it § 1. And their eyes were opened Sect. 1 The blind men desire mercy Christ toucheth their eyes whereupon their requests were perfectly granted their eyes opened whence we may learn Observ 1 That Christ cures none imperfectly but all perfectly Quest 1 How is this to be understood Answ 1 First it is true in the cure of the body for no man can adde unto God and therefore when he takes the cure in hand he heals it thorowly Answ 2 Secondly this is true also in the cure of the soule for he restores men spiritually blind unto their sight opening the eyes of the mind and taking the veil off from their hearts 2 Cor. 3.15.16 Yea renewing them in knowledge more and more Colos 3.10 Quest 2 What knowledge is this which wee have by Christ Answ 1 First some say that by Christ we have a manifold knowledge to wit the knowledge of our selves the knowledge of the word the knowledge of God and Christ the knowledge of hope and the like But there is no need of distinguishing these thus For I. The word of God is rather the Booke which teacheth knowledge All spiritual wisedome being contained therein And II. Hope and expectation Ephes 1.8 are included in the knowledge of God And therefore there remains only the knowledge of God and of our selves III. But we must acknowledge a difference betwixt the â—â—ing sâ—ene the power of seeing between knowledge and the things known and therfore we must yet go further Answ 2 Secondly some distinguish this knowledge which we have by Christ according to the manner of knowing Here I. I passe by the distinction of a spirituall and naturall knowledge because we speak only of the spirituall II. There are two parts of knowledge namely To apprehend To judge between things that differ First to approve things which are more excellent Philip. 1.10 I here take rather to be an effect following knowledge then a part of it and therfore I here passe this by Secondly concerning Apprehension it is demanded whether wee can apprehend and know God and Christ And we answer that certainly there is a double knowledge viz. I. Quâ—d est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is a God This is approved and given Rom. 1. That is First God hath so revealed himselfe that hee may be known Secondly the light of nature is not so darkened but it hath the facultie of seeing and understanding But Thirdly although a man have the faculty of seeing yet he cannot see in the darke but it is necessary first that the aire should be enlightned and that there should be light before he can take up an object So besides our naturall knowledge or faculties it is necessary unto the true knowledge of the true God that wee should be enlightned by the Word and Spirit II. Quid est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what this God is now this knowledge hath tvvo degrees viz. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this knowledge of God is revealed in the Scriptures Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. to know Christ to be our Redeemer and to rejoyce therein Ephes 1.18 c. And this is life eternall to know God to be our Father and Christ to be our Saviour Iohn 17.3 Ephes 3 18 c. How may we know that our spiritual blindnesse Quest 3 is expelled and removed and the eyes of our mind opened as were the bodily eyes of these two men We must examine carefully these four particulars namely First whether canst thou see or not Answ art thou enlightned by the word canst thou perceive understand and take up spirituall things Colos 3.16 for the carnall man cannot 1 Cor. 2.14 It is a sure signe that a man is not in a sound and haile constitution of body when meat is loathsome to his taste and stomack when flowers are not sweet to his smell nor sugar to his pallat Thus when men find no sweetnesse in spirituall things but rather abhorre them it may justly be feared that they doe not understand them Now to the true understanding of spirituall and heavenly things it is necessary that the midst the aire should be enlightned by the word but the word doth not produce this effect except it be mixed with faith Heb. 4.2 Secondly whether canst thou discern or not is not only thy understanding enlightned but also thy judgement informed so that now thou canst approve of things which are more excellent Children are faulty in a double regard namely I. They see too much that is they approve like and allow best of toyes and childish vanities II. They have no desire unto the greater and better things a child hath a greater longing after an apple then a talent of gold and had rather have some fair seeming Picture then leases or deeds or charters of some faire Lardship Thus we so long as we are naturall and carnall over-value earthly things and under-value heavenly and desire more temporall blessings then spirituall graces But the spirituall man whose understanding is enlightned and judgement enformed doth First relish best spirituall things his appetite being now amended and rectified And Secondly hence doth contemne and despise childish things all created delights Thirdly whether is Christ made thine or not canst thou truely say I am my beloveds and my beloved is mine Cantic 2.16 And with Paul I was a stranger from Christ but I found mercy 1 Tim. 1.13 Art thou so assured of this that no danger or distresse can cause thee to distrust thy Christ Iob 13.15 Certainly where this sweet and bright light is within
That he healed genera singulorum some of all kinde of sicknesses because there was not at that time in the whole world much lesse in the places where Christ came some sick of all sicknesses or all kinde of sicknesses which are now for I conceive that the world then knew neither the sweating sicknesse which was once rife and brief here in England nor the Neapolitan or French disease III. It may be that Christ did not heal some of all kinde of sicknesses which the world then knew But IV. That he healed every sicknes and every disease of all those who either came unto him or were brought unto him or in whose behalf he was sent unto Whence we may see First that nothing is impossible nothing is difficult unto Christ And Secondly that Christ sends none away uncured that comes unto him not those nine unthankfull Lepers or that most ingratefull and treacherous man who being cured of his eight and thirty yeers disease did afterwards discover Christ unto the Jews Quest 2 Why did Christ cure all sicknesses and all diseases Answ 1 First to shew his Omnipotencie and the presence of God with him in all things and at all Observ 1 times whence we may learn That Christ is accompanied with the strength and power of God his Father Reade 2 Cor. 5.19 Act. 10.38 Iohn 5.36 For otherwise he could not have been a Redeemer Answ 2 Secondly Christ healed all sicknesses to shew his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how his mercy â—s extended towards all Tit. 3.5 and he is no respecter of persons Rom. 2.11 Answ 3 Thirdly Christ healed all who were brought unto him that he might spend the whole time of his being upon earth in doing good Thereby teaching us That as we have opportunity we Observ 2 must do good unto all Gal. 6.10 and not be unfruitfull in good works remembring that we were created unto labour and to be helpfull unto others And therefore we must neither be hard-hearted nor close-fisted unto those who stand in need but to our ability and strength helpfull to them in all things Answ 4 Fourthly Christ healed all to shew that it was Observ 3 only he who took away our infirmities Matth. 8.17 and cured all the maladies of our souls Psal 103.2 For as there is no infirmity so great but he can cure it so there is none so small but he will take care of it and succour it Grace was given unto him out of measure that he might be able to heal all our infirmities Vers 36 Vers 36. But when he saw the multitudes he was moved with compassion them because they fainted and were scattered abroad as sleep having no shepherd § 1. He was moved with compassion on them Sect. 1 Why was Christ moved with mercie towards Quest 1 these The Text saith Answ Observ Because they were as sheep without a shepherd whence we may see that it is a great misery to be deprived of Preachers and a great mercy to be made partakers of preaching Or the preaching of the word is the great mercie of God being given for this end that scattered sheep might be gathered to the chief shepherd of their souls Rom. 1.16 and 1 Cor. 1.18 21. How doth it appear that the preaching of the Quest 2 word is a great mercie of God By these dependent particulars viz. First man by nature is in the state of death Answ Rom. 5.12 Secondly man by nature cannot free himself from this estate nor avoid death Thirdly naturally we are so blinde that we cannot truly see and know the danger wherein we are Fourthly as we cannot perceive our danger so naturally we cannot understand the remedy against it 1 Cor. 2.14 Fiftly but the word of God is a light unto our feet and a lanthern unto our paths Psal 119.105 And therfore Christ hath given a charge to the Ministers to preach Mat. 28.19 and Saint Paul denounceth a woe against him that shall neglect it 1 Cor. 9.15 because indeed their feet are happy who bring the glad tidings of peace Rom. 10.15 and reconciliation 2 Corinth 5.19 Wherefore undoubtedly it is a great mercie of God for any people to enjoy the preaching of the word How must we hear aright the preaching of the Quest 3 word First we must hear it with love and delight Answ 1 and without all wearinesse Secondly we must hear it diligently and attentively Answ 2 listening thereto as we would unto a Physician or Lawyer Thirdly we most hear it so that we may correct Answ 3 our waies and errours thereby Psal 119.9 And this is the sum of all § 2. Because they fainted and were scattered abroad Sect. 2 What is the meaning of these words Quest 1 First sometimes this phrase of being scattered Answ 1 abroad is understood of the Civill government when people are without a politike head or Governour as 1 King 22.17 Iudg. 17.6 and 18.1 and 19.1 and 21.25 Secondly sometimes this phrase is understood Answ 2 of the Ecclesiasticall government when people are destitute of spirituall Pastours And thus the phrase is taken in this place But Thirdly the Text is diversly read For I. Some Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vexati They Answ 3 were vexed grieved and pained Chrys O Hier. s But they were not vexed or grieved but wearied with daily labour and travell Beza Because they were without a Shepherd to leade and teach them Whence we may observe That a man may be wearied in seeking of Observ 1 Christ and yet not finde him Hos 5.6 Mich. 3.4 Luke 13.24 Matthew 7.22 and 25.11 Quest 2 Why do many seek Christ who finde him not Answ 1 First because many seek him in a wrong way it is no wonder if a man cannot finde a thing when he seeketh where it is not and it is no marvell if men who seek Christ in self-love or by the works of the Law finde him not Rom. 10.1 2 3. and Philip. 3.9 Answ 2 Secondly because many seek him too late they do not enquire after him maturely and early and therefore they finde him not Prov. 8.17 Esa 55.6 Answ 3 Thirdly many seek Christ and finde him not because they are not rightly prepared that is they are not freed from the chains of sin or weaned from the world but would gladly joyn the Ark and Dagon together and desire to retain their sins and to gain their Saviour And therfore no wonder if they never finde him for he will not be found of such as will not leave their sins for his sake Quest 3 How must we so seek Christ that we may finde him Answ 1 First we must not seek him merely for our own sakes but chiefly for himself Answ 2 Secondly we must not seek him by our own works but by faith in his merits Philip. 3.8.9 Answ 3 Thirdly we must not seek him in the way of pleasure but of affliction Heb. 12.8 Mat. 16.24 Answ 4 Fourthly we must not seek him in the way of sin
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
the rules of Christian charity who knowes that the Church is disquieted and disturbed only by reason of some personall hatred against him and that the Church might have peace and his particular Congregation leave to enjoy as good a Pastor yea in every regard as able to edifie them as he is if hee were gone and yet rather than he will undergoe the trouble molestation and danger of exile will stay and suffer the Church in generall and his particular flocke to be disquieted and hindred from the peaceable enjoyment of the Word Rule 8 Eightly in fleeing persecution wee must respect the utility and profit of the Church that is I. If the Church by the retaining and keeping of a Minister may reape spirituall gaine and advantage then he is not to flee Or II. If the Church may reape comfort courage or benefit by the example of the Ministers constant and couragious suffering for the truth then I conceive that he is not to flee because a good Shepheard will lay downe his life for the good of his sheepe But III. If a Minister can have no leave to discharge his Ministeriall function no liberty to preach unto his flocke or to pray with them or to administer the Sacraments unto them nor any hope by his presence to benefit the Church or to gaine more soules unto Christ nor cause any occasion likely to be offred whereby he may propagate and further enlarge the kingdome of Christ without doubt then he may safely and lawfully flee for his life and shun persecution IV. If a Minister can see in likelihood that if some certaine time or brunt were over he might much benefit and comfort the Church but for the present there is small hope either of saving his owne life or doing good to his flocke hee may then for a while run unto the Wildernesse and hide himselfe in the Desart and shelter himselfe untill the showre bee over Now all these Rules belong unto the Ministers of the Gospel because the Text speakes only of their flight in the times of persecution Sect. 2 § 2. Vntill the Sonne of man come Quest 1 How doth Christ come Christ comes diversly namely Answ First he came unto us In carne in the flesh when he tooke our nature upon him This is past Secondly In gloria in glory when hee comes unto judgement Rom. 2.6 This is to come Thirdly In protectione in preservation and defence Behold I am with you unto the end of the world Matth. 28.20 that is by protection care and speciall assistance This Comming is alwayes and thus he is for ever present with his children Fourthly In donatione Spiritus he comes unto us by the donation of his Spirit and this is either extraordinary as he came to the Apostles giving singular and extraordinary gifts unto them Act. 2. or ordinarie and thus he comes unto all the faithfull in their regeneration when new and spirituall habits principles and graces are infused into them Fiftly In interno lumine In internall illumination enlightning the heart and opening the eyes for he enlightens every one that comes into the world Iohn 1.9 Now these two last are one and our only and true felicity Whence we might observe That true happinesse doth consist in the presence of Christ in the heart Observ when Christ came to Zacheus then came salvation to his house and consolation to his heart when Christ comes unto the heart of the faithfull then and never untill then comes joy unto their soules then and never untill then are they truely happy And therefore this we should desire first that is before and above all other things Psalm 27.4 and 42.2 Why are wee made happy by the fruition of Quest 2 Christ First because then and never untill then doe Answ 1 wee truely see A blind man would thinke himselfe a blessed man to enjoy his sight now wee by nature are blind and our eyes are opened and our understandings enlightned onely then when Christ enters into the soule And therefore happy are we when becomes unto us Psal 4.6 80.3.7.19 Secondly because the comming of Christ unto Answ 2 the soule doth represent the beatificall vision wherein our chiefest heavenly happinesse doth consist therefore thereby wee are made truely blessed Reade Psalme 16.11 and Psalme 98. and Matth. 5.8 VERS 24. The Disciple is not above his Master Verse 24 nor the Servant above his Lord. Christ by this title Disciple would teach us Observ That those whom he receives he will teach Reade for the proofe hereof Esay 54.13 Ierem. 31.33 c. Proverb 8.1 and 9.1 How Quest or how many wayes doth Christ teach his servants First he teacheth them by his Word Matth. Answ 1 28.19 Prov. 8.1 and 9.1 Secondly he teacheth them by his Spirit Psal Answ 2 143.10 and 1 Iohn 2.27 And without this the other is ineffectuall and therefore we must first labour to be taught by the Word and cleave close unto that Esay 2.3 it being the meanes of regeneration 1 Pet. 1.24.25 And then labour to be taught inwardly by the Spirit For without his gracious illumination wee can know nothing aright 1 Cor. 8.2 certainly humane knowledge must needs deceive us and misleade us and therefore we must not be instructed by that Tutour nor consult with flesh and blood concerning the things of our soules Rom. 8.6 7 8 and 1 Corinth 3.18 but labour that we may be taught of God The truth of this more particularly appeares thus namely First naturally we know not God aright but have these grosse and false conceits of him viz. I. We thinke that he sees not our sinnes Psalm 50.21 But the Spirit of God teacheth us that his eyes are over all the world and run too and fro through the whole earth from which lesson proceeds these things First a fearefulnesse to sinne for if God see us how shall we then dare to do evill Secondly a watchfulnesse over our waies in secret because God seeth all things therefore we dare not privately do evill or so much as conceive or imagine mischiefe in our hearts Thirdly because God seeth all things therfore the Spirit workes in us humiliation and godly sorrow for our evill thoughts Yea Fourthly hence comes alacrity and cheerfulnesse in the wayes of God and every good work because God sees them and writes them in his Book of remembrance Malach. 3. II. We think that God is like unto us as the Heathens conceit of their Gods as Saturne Iupiter Mars and the rest and that sinne is not so displeasing unto him as we say it is But the blessed Spirit teacheth us that he is of such tender and pure eyes that he cannot endure to behold any thing that is evill Habak 1.13 And hence the spirituall man is afraid to commit the least sinne Matth. 12 36. and 1 Thessal 4.6 III. We thinke that God may be deceived but the Spirit admonisheth us to take heed that we do not deceive our selves for our God will not
the Sacramentall word of the Eucharist begins with this Preface I received from the Lord that which I also delivered unto you Afterwards 1 Cor. 15.3 I delivered unto you first of all what I received which words were spoken when he was about to intimate or rather perspicuously to handle and plainly to preach the word of the Resurrection From whence follows a facile and faire conclusion As the word of the Resurrection thus delivered by the Apostle was not muttered and mumbled without sense or after the manner of a charme so neither is the Sacramentall word of the Eucharist Chamier lib. 1. de Sacram. cap. 16. Arg. 4. It is questioned between us and the Church of Argu. 2 Rome whether those things are to be written and taught in the Vulgar and Mother-tongue which are contained in the Scriptures or not Now they holding the Negative and wee the Affirmative we argue thus Whatsoever things are to be preached and published in all tongues and languages and those which are commonly and generally knowne may also be written in the same tongues and languages But whatsoever things are contained in the sacred Scriptures are to be preached unto all in the tongues they best know and understand Therefore nothing with-holds or lets but that they may be written in the same tongues also The Major is cleere because neither words nor letters are used for themselves but onely for the things sake which are signified therby wherfore if the things ought to be knowne unto all then certainly their signes should not be unknowne unto any The Minor is proved both by Precepts and Practise First by Precepts in this verse and chap. 24.14 and Mark 16.15 and Mat. 28.19 Secondly by Practise for before any of the Apostles preached there was given unto them the gift of Tongues that so every one that heard might understand Acts 2. If any desire to see this Argument enlarged and prosecuted let him look upon Chamierus de Canonis usu lib. 11. cap. 3. Tom. 1. pag. 391. VERS 28 29 30 31. Verse 28 29 30 31. And feare not them which kill the body but are not able to kill the soule but rather feare him who is able to destroy both body and soule in hell Are not two Sparrows sold for a farthing And one of them shall not fall on the ground without your Father But the very haires of your head are all numbred Feare ye not therefore ye are of more value than many Sparrows Illyricus lib. de ratione Cognoscendi s literas Tract 1. pitcheth upon these verses to teach yong Ministers how to raise Doctrines and how many sorts of Doctrines they may raise from a Text. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. It is necessary that wee should publikely professe the knowne truth so often as there is need II. Confession of our faith Faith is to be made though we hazard thereby the losse of our goods and lives III. We ought to contemne our lives in regard of Christ and his Truth IV. Eternall torments are prepared to be inflicted upon all those both in body and soule who are afraid to deny Christ and his Truth V. He who would make a right confession of his Faith must with a full purpose of heart yeeld himselfe to bee guided and directed by God VI. The providence of God is not onely generall but also speciall taking care of our least things even the haires of our heads Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. They are deceived that thinke it sufficient to assent in heart to the truth of the true Religion and to approve their consciences unto God but in the meane time think it lawfull with or before men to say or unsay to affirme and deny what they will in Religion according to the condition of time and place and persons principally when the danger of death hangs over their heads or attends upon the profession of Christ and Religion II. The Epicures erre who deny Divine Providence thinking that it doth not suit with the Majesty of God to regard humane and terrene things III. The Stoicks who thinke all things to be governed by Fate are far from Truth IV. They are erroneous who thinke that besides those things which are governed by the wise ordination of Divine Providence there are others which are ruled by chance and fortune V. The Pelagians are out of the right way who yeeld more than is meet or true viribus humanis to the power of Nature namely That it is in Mans power and Free-will to embrace Faith to persevere in the same and boldly to professe it unto the end VI. They do amisse who labour more for fraile and externall things than for internall grace and goodnesse Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. We must to the utmost of our power endeavour that we may have the true feare of God before our eyes because the true God is to be feared before all men II. We must learne such a contempt of humane things that we may alwayes desire to leave them and to goe hence that so we might be united unto our Christ in Heaven III. The consideration of the speciall Providence of God should make us remember that God alwayes looks upon us and is present with us and therefore we should implore his ayd and perswade our selves that he will helpe us and deliver us in a fitting and seasonable time Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. These words of our Saviours doe correct and taxe the negligence of those who doe not by fervent prayers beseech God so to inflame their hearts with a true and sincere love unto his sacred Majesty that for his Names sake they may not be afraid to lay down their lives II. The stupidity of those men are here blamed who doe not see nor acknowledge all things to be ordered by the Providence of God III. Those are justly to be reproved who neglect to give thanks unto God that he hath and doth vouchsafe to defend and governe both us and all our affairs by his speciall Providence IV. They deserve to be taxed that abuse any of the good creatures of God seeing that he takes care even for them also and his Providence is over them Sect. 1 § 1. Feare not him that can onely kill the body but fear him that can cast body and soule into hell Our Saviour sheweth here that man can goe no further then the body but God can destroy both body and soul but yet we reade of one who bragged that hee killed both his enemies body and soule The History is this Henry Stephen in his world of wonders Chapter 18. telleth us of an Italian who having nourished malice and rancour in his mind a long time yea for the space of ten yeares yet dissembling friendship with his foe at last being together unawares threw him down setting his Dagger to his throat swearing to kill him except hee would deny and renounce God and all part and interest in Christ which hee at length to
save his life with much unwillingnesse did whereupon the wicked wretch having his desire presently stabbed him with that Dagger which was at his throat and afterwards bragged that he had taken the bravest and most exquisite revenge of his enemie that ever man did for he had destroyed both his body and soule What things doth the Scripture silence as being Quest 1 not necessary to be knowne The Scripture speaks nothing distinctly Answer concerning the place of this Hell whereinto God can cast both body and soule nor of the manner of the torture thereof nor of the nature of those outward things that belong thereunto because these are not necessary to bee knowne by us There are two things which concerne us whereof the one concerns us little but the other concernes us much First it concernes us but little to know whether Hell bee in the Aire or in the concave of the earth or of what longitude latitude or profundity it is Secondly it concerns us much I. To acknowledge that there is a Hell and II. To know that the torments thereof are eternall perpetuall and insufferable extending both to body and soule and III. to labour indeavour and pray that we may never come there In hell there 's nothing heard but yells and cryes In hell the fire nere slakes nor worme ere dyes But where this hell is plac'd my MUSE stop there Lord shew mee what it is but never where a Pentelogia dolor inferni What things doth the Scripture expresse as Quest 2 being necessary to be knowne of us First it teacheth us that there is a spirituall Answ 1 death of the soule as well as a corporall of the body and that by and after death the soule of the wicked is cast into Hell but at the Resurrection both soule and body Revel 21.8 Secondly the Scripture teacheth us the fruits Answ 2 and effects of this spirituall death namely sorrow Lamentation howling and unspeaâ—eâ—ble torments gnashing of the teeth and the like Reade Luke 13.28 and 16.23 § 2. Are not two Sparrowes sold for a farthing Sect. 2 c. In these words our Saviour doth teach us Observ That the providence of God doth governe all things yea even the least things Reade Psalm 104.21 and 145.15 and 148.8 and Hebr. 1.3 God doth not take care for Oxen. 1. Corinth therefore not for all things Object First God cares for somethings for themselves Answ 1 and thus he cares for his Children and he cares for other things for others namely men or the elect and thus he cares for the creatures Answ 2 Secondly that saying of the Apostle is to bee understood comparatively that God doth not care for Oxen in comparison of men Quest 1 How doth it appeare that the providence of God rules and governes all things Answ 2 First it appeares by the example here given For our Saviour I. Names a poore contemptible bird a Sparrow And II. A bird of small value or price for two of them are sold for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a farthing Now although the true value of this coyne is not certainly known yet all grant that it is lesse then a penny Our Translaters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Farthing the Marginall note telleth us that it is a halfpenny Farthing Thomas Thomasius saith it is worth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a penny Beza s Luke 12.6 saith it is ¼ of an English penny Marlocrats s Math. 10.29 saith that it was foure pence in French mony The Rabbines call it Isor and say that it containeth eight mites Drusius in Praeter Luk. 12.59 And Godwyn in his Jewish Antiquities pag. 324. saith that Assarium valueth of ours in precise speaking q2. q. Whatsoever it was worth certainly it was of lesse worth then a penny in our English coyne and we know that a penny is but a thing of a small value according to that of Catullus Omnes unius assis estimemus And yet although two of these poore Birds be sold for a Farthing and a quarter of a Farthing or thereabouts not one of them falls to the ground without the providence of God III. Our Saviour doth not onely name a small bird a sparrow of a small price but hee also useth a diminutive phrase for the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a diminitve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this signifies Passer a Sparrow that Passerculus a little Sparrow And therfore hence it is cleare and evident that the most contemptible and least things are not excluded from the providence of God Answ 2 Secondly it is further evident thus because it belongs unto the Omnipotency of God I. To governe all those things which he hath created And II. To direct them to that end which himselfe hath ordained Quest 2 What is providence Answ The providence of God is Ratio ordinandi praecedentia ad finem Thom. a wise ordering and disposing of things unto their end And therefore Providence is the principall part of Prudence And therefore we must endeavour to see God in all things and not looke to intently upon second causes For so we shall bridle our anger and revenge against our brethren and our murmuring against our God Quest 3 Who erre about this doctrine of divine Providence Answ 1 First the Epicures who deny all Providence Answ 2 Secondly the Platonicks whereof there are two sorts namely I. Some held that there was a divine Providence in heaven but not in earth Thom. That God by a speciall providence did rule and governe all things above but nothing below Iob. 22.14 II. Some of them held a providence in Spirituall and eternall things but not in corruptible Thirdly the Maniches who held Duo principia or Duos Rectores two Lords Rulers and Answ 3 disposers of all things namely I. God by whose providence all good things were ordered And II. Sathan who did dispose of all evill things and actions Fourthly the Stoicks who connect the second Answ 4 causes by a certaine fatall and inevitable necessity What are Christians bound to beleeve and Quest 4 hold concerning this divine Providence First we must hold that God hath ordained Answ 1 nature able to produce her effects even by naturall causes and that not necessarily but contingently Secondly we must hold that God doth accompany Answ 2 corroborate and helpe or co-worke in all these for from hence it is said that in him we live move and have our being Acts. 17.28 Thirdly we must hold that God when it Answ 3 seemes good unto himselfe can so bridle and change these causes that they shall not produce their effect either contrary to his secret will and decree or to the good of his children Examples of this we have in Scripture when most violent and most naturall causes could not produce their effects fire could not burne Fire could neither burne nor scorch though nothing more naturall Dan. 3. Lyons could neither kill nor eat though nothing more usuall Dan. 6. Fourthly
the body and heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 23.26 Because the outward worship of the body may be without the inward of the heart but the inward of the heart cannot bee without the outward of the body For if God have the soule and inward man he will certainly have the outward Quest 6 How is Christ and Religion to be professed Answ 1 First we must labour to have Christ and Religion in our hearts for outwardly to professe them and not inwardly to possesse them is but a lying profession 1 Cor. 12.3 and 1 Iohn 4.2 Answ 2 Secondly having Christ in our hearts let us then professe him with our tongues and in our tenents and opinions For Christ is denied I. If wee deny him to bee God and man Yea II. If wee deny him to be our Iustification Redemption and Salvation Yea III. If we deny the truth of the doctrine contained in the Scripture Bulling s Answ 3 Thirdly Christ and the truth are to be professed publikely especially before Persecutors Act. 5.20 and 17.17 Answ 4 Fourthly our profession must be in subjection an acknowledgement of our obligation therunto wee must publikely professe Christ and wee must confesse that it is our dutie so to doe 2 Cor 9.13 Answ 5 Fiftly our profession must be constant that is wee must I. Suffer and endure whatsoever is laid upon us for our profession not giving it over for any danger whatsoever And II. Wee must persevere in our profession and not for any wearisomnesse whatsoever fall or forsake our first love Answ 6 Sixtly let our profession bee fervent and zealous that so wee may glorifie our Christ unto whose glory we are ordained Ephes 1.6.12 Quest 7 What things must we professe or outwardly shew forth Answ 1 First shew forth thy faith and religion let the world know what thou holdest Acts 24.14 for a palliating of religion doth much hurt the weake brethren Hence observe these cautions or rules viz. I. Wee must couragiously and resolutely oppose our selves against the kingdome of sinne and the abetters thereof II. Towards those which are weake we must carry our selves more gently Iude verse 22. III. In circumstances we must suffer as much as wee can for the peace of the Church as Paul did IV. We must avoid and beware of all unprofitable controversies or medling with heresies which are antiquated and long since lâ—ft V. In the meane time we must not bee wanting to the truth of religion but hold and maintaine all the principall and fundamentall points thereof Act. â—0 20 Secondly shew forth the love of the Word Answ 2 let others see what delight wee have in reading hearing studying and meditating of the Word of God Phil. 2.16 Thirdly we must shew forth an holy life and Answ 3 unblameable conversation 1 Tim. 4.12 Titus 1.16 and 2.7 What things hinder us from the profession of Quest 8 Christ and religion There are two sorts or kinds of hinderances namely First there are some impediments Answer which hinder us from the profession of religion viz. I. A feare of persecution or derision many fly from their colours because Religion is derided scoffed and persecuted And therefore the remedy against this impediment is Resolution resolve that neither height nor breadth nor affliction nor persecution nor death shall separate us from the profession of the truth II. The love of the world and the thorny cares thereof keepes many from Christ and the profession of the truth Mat. 13.22 And therefore the remedy against this is neither to love the world nor the things that are in the world 1 Iohn 2.15 III. The love of sinne and iniquity which is condemned by religion wherefore we must eschew evill and doe good Psalme 34.14 Secondly there are some impediments which hinder others from profession name ly I. The evill examples of Professors 2 Sam. 2â— 12 The Grecians made a Horse but the Trojans brake downe the wals and brought it into the Citie by which the Citie was destroyed Balaam gives wicked counsell and the Israelites follow it and so are ruined and plagued and the enemies of the Church lay snares for her destruction but it is the Professors of Religion that let destruction enter in For seldome doth a scourge or judgement come upon a Church untill there be a backsliding of the Professors thereof The sinnes of Professors are like dead Amasa they hinder the march and put men to a stand whether they were best to embrace that Religion or no the Professors whereof doe such and such things The remedy therefore against this impediment is for all Professors to be watchfull over their lives and to labour to be upright towards all men as well as holy towards God II. The indiscretion of Professors hinders others from a good profession whereas on the contrary God is glorified by the wise and holy conversation of Professors among the wicked Titus 2.10 and 1 Pet. 2.12 If a religious person be undiscreet or imprudent in his carriage and conversation Then First he exposeth himselfe to contempt opens the mouthes of the wicked to exclaime against him Yea Secondly hee exposeth the Gospel to contempt which he professeth and consequently causeth the name of God to bee blasphemed and evill spoken of Rom. 2.24 And therefore if wee would not be bridles to keepe any backe from religion but spurres to spur them forward let us in our lives conversations actions and dealings be wise as Serpents and innocent as Doves III. Dissension amongst Professors either in opinion or practice is a great let and hinderance to the profession of the Gospel And therefore for the removing of this blocke out of the way let all Professors remember these three things viz. First that these dissensions are kindled by Satan and come from his malice For hee knowing how strong the bond of Christian Love is Ephes 4.3 Colos 3.14 labours by all meanes to sow some seeds of sedition or contention that so this bond of perfection may bee broken Secondly the Professors of the Gospel must remember that it is very reproachfull in regard of those who are without thus to dissent and jarre among themselves yea many reject all religion because we doe not agree together in one Thirdly the best Professors and Practicioners should remember that these differences and disagreements of opinion in matters of religion doe kindle the hearts of Professors and make them often times to hate one another to separate and forsake the society one of another yea sometimes to refuse to communicate or to serve God publikely one with another Thus we reade of the separation of Paul and Barnabas Act. 15.39 And of the too deepe rooted hatred which is betwixt the Lutherans and Zwinglians or Calvinists and of those bitter rents which are amongst our selves through the difference of opinion And therefore let us endeavour after unitie and concord and that I. In opinion that we may all speake and hold the same things 1 Cor. 1.10
no branch of it shall goe unpunished except it be repented of Why must wee not deny Christ Quest 3 First because if wee deny him we shall bee denied Answ 1 by him 2. Timoth. 2.12 and in this verse Secondly because if we deny the Sonne wee Answ 2 have no part in the Father 1 Iohn 2.23 Thirdly because it is a signe of Reprobation Answ 3 and sure condemnation to deny Christ 2. Peter 2.1 Iude 4. Fourthly because not to deny but to confesse Answ 4 Christ and the truth is a thing praise-worthy with God as appears by that excellent commendation given by the Lord unto the Church in Pergamos Revel 2.13 Fiftly because if wee doe not deny him then Answ 5 he will preserve his Church planted amongst us that our enemies shall not prevaile but rather be subiected unto the Church Revel 3.8 9. What are the causes which move men to deny Quest 4 Christ First hatred and thus Iulian the Apostate out Answ 1 of an impious and blasphemous hatred against Christ and his truth denied both Secondly Ignorance for those who are Ignorant Answ 2 of Christ and his truth are easily perswaded to deny them Thirdly shame or reproach makes many with Answ 3 Nicodemus afraid to confesse Christ yea rather choose to deny him then to undergo the taunts and scoffes of mocking Ismaels Answ 4 Fourthly feare of Persecution makes many deny Christ as we see Iohn 18.25.27 Answ 5 Fiftly gaine promotion the love of the world and estimation of great ones are meanes to draw many to a deniall of Christ as we see in Demas and Francis Spira and divers others And therefore if wee would not deny Christ then let us learne to love him and his truth and not to hate it let us labour for a true knowledge of Christ and his truth and beware of ignorance let us not feare the disgrace and reproach of men but by our constant and couragious confession of Christ and Religion procure the praise and commendations of God Let us not feare those who can but hurt the body yea not hurt that nor a haire of our heads without the permission of God but feare him who can cast body and soule into euerlasting perdition Let us not deny Christ for any temporall thing but contemne all as nothing worth in regard of Christ Hormisda a great Noble mans Son and a man of great reputation among the Persians was condemned by the King Sapor when he understood that hee was a Christian and denied to turne from his Religion to keepe his Elephants naked In processe of time the King looking out and seeing him all swarted Theodor. lib. 5. cap. 39. and tanned in the sun commanded him to have a shirt put on and to be brought before him whom then the King asked if he would deny Christ Hormisda hearing this tare off the shirt from his body and cast it from him saying I will never surely deny my Christ for a shirt So wee should never deny our Lord for riches or honours or the esteeme of the world but reckon all these as dung and drosse in regard of him Phil. 3.8.9 Sect. 4 § 4. Him will I also deny before my Father which is in heaven Quest 1 When will Christ deny those who deny him Answ At the day of judgement for our Saviour speaks here clearely of that day To teach us Observ That at the day of judgement there shal be a retribution of all those who deny Christ The truth hereof appeares most plainely by these particulars viz. First there shall be a day of Judgement Acts. 17.31 Rom. 2.16 Secondly then Christ will returne Math. 24.30 and 25.31 and Acts. 1.11 and 1 Thessal 4.16 Thirdly then all shall bee gathered together Mat. 24.31 and 25.32 Rom. 14.10 Revel 20.12 Fourthly the sheepe and goates shall then be separated asunder Math. 25.32 c. Fiftly all men shall then be judged 2. Corinth 5.10 Revel 20.12.13 Sixtly the godly shall then be received into glory Mat. 25.34 and 1 Corinth 15.52 and 1 Thes 4.17 Seventhly and lastly the wicked shall then be cast into hell Mat. 25.46 And therefore in all our sinnes and delayes and worldly delights Luke 16.25 let us meditate what the end of all will be and what will become of us at the last What must we meditate off or remember in regard of this last dreadfull day We must remember continually these seven things namely First that wee are all guilty of manifold Quest 2 transgressions Answ And Secondly that none can deny none can palliate or conceale their sinnes the books shall bee opened Revel 20.12 the accusers mouth will not be stopped and our own consciences will bee as a thousand witnesses against us And Thirdly that the judge of all the world cannot be bribed And Fourthly that all helpes and meanes wee can use to prevent this judgement or condemnation are vaine whether they be riches or honour or craft or friends or the like Fiftly that Christ will deny us there if here wee be wicked this wee should seriously consider of and say with David whō have I in heaven but thee O Christ Psalme 73.25 and wilt thou deny me This was it which went so close to the heart of Vsthazares one of king Sapores Eunuches and made him so bitterly cry out woe is mee with what hope with what face shall I behold my God whom I have denied when as this Simeon my familiar acquaintance thus passing by mee so much disdaineth me that hee refuseth with one gentle word to salute mee If any desire to reade the whole story let him looke upon M. Foxe his Booke of Martyrs fol. 97. 98. Sixtly that we can by no meanes delight our selves or arme or strengthen our minds to suffer those paines which wee shall be adjudged to undergoe For as the mind of the righteous shall be confirmed and established for ever in ineffable peace and perfect joy Phil. 4.7 So the mind of the wicked shall be dejected and deprived for ever of all comfort peace or light and the darkenesse of the heart shal be more full of heavinesse and Lamentation then hell it self And Seventhy that the last comfort which miserable men have shall bee taken away and denied unto those who here denied Christ either with their mouth or hearts When men are in excessive and extraordinary misery their comfort is that death will put an end unto it but there the miserable can neither kill themselves nor dye for ever but must remain alive for all eternitie although the pangs of death be continually upon them And all these miseries and many more we must remember are prepared for those who deny Christ What deniall doth our Saviour speake of here Quest 3 I will deny him c. There is a double deniall namely Answ Verball amongst men and reall which is a direct Rejecting of one and this our Saviour speakes hereof to teach us That those who are wanting to the profession of Christ Observ or
please without affliction It is true Answ that God can preserve life without bread but yet hee will rather do it by bread and he can cure and heale us without meanes but he rather workes by meanes and hence it is that the Lord afflicts because it is one of the ordinary meanes whereby he workes Here observe that the Lord hath a threefold meanes whereby hee doth convert sinners and cure sicke soules to wit I. The outward call of his word preached to the eare And II. The inward motions of his Spirit working upon the heart And III. Afflictions either corporall inflicted upon the body or spirituall upon the soule by reason of sinne for sometimes God wounds the body with sorrow and sometimes the soule for sinne And therefore this beeing one of the ordinary meanes whereby God weanes his Children from sinne he will not sometimes withhold it from the best and those who are best beloved by him Thirdly Respectu impiorum in regard of the wicked that they may bee justly confounded who enjoy peace and yet will not obey When the wicked see the righteous who are carefull to please God and fearfull to offend him under the rod and subject to some sometimes sharpe affliction and themselves spared they are left without excuse and at the day of judgement shall not bee able to answer one word for a thousand who would not obey that gracious God that dealt so favourably with them in sparing them when he punished and corrected those who were much better Fourthly Respectu vitae futurae in regard of the life to come because the Crowne of thornes is the way to the crowne of glory and affliction to felicity Rom. 8.17 and 2 Tim. 2.13 Hence wee heare Abel to be persecuted of Cain Isaac of Ismael Iacob of Esau Ioseph of his bretheren the Israelites of Pharaoh yea Christ of the Jewes And therefore reason there is we see that the righteous should bee afflicted and justice in the afflicting of them How may we know whether wee be righteous Quest 2 or wicked Children or Bastards Sect. 1 First if the Lord suffer us to runne without a bridle or with the reines loose upon our necks and to follow our owne wils and wayes then Vae nobis Woe be unto us for our portion will be the portion of Dives and that same dismall and direfull ditty will resound in our eares which was sounded Thou in thy life receivedst thy pleasure therefore now thou art tormented Luke 16. Such as these have their portion in this life Psalme 17.14 there being nothing prepared for them in the life to come but misery and torment Answ 2 Secondly if prosperity doe so fill our hearts that we either lesse perceive or lesse follow the motions of the Spirit then certainely it is dangerous that we are bastards and no sonnes Answ 3 Thirdly if we are sensible of affliction but yet remaine hard hearted never a whit softned nor suppled by affliction then certainly we are no sonnes but bastards Affliction as was said before is but a meanes or instrument of conversion and therefore not all who are sorely afflicted are surely converted affliction conversion not being Termini convertibiles Quest 3 What is required of us in affliction and the Crosse Answ Wee must not decline or refuse the Crosse but rather rejoyce when with Iohn Baptist wee suffer for Christ or the truth Iames 1.2 10. that being the crowne of life Ianus 1.12 We must labour to learne our Christs Crosse and bee instructed by our afflictions learning thereby First in generall to be humbled under the mighty hand of God 1 Pet. 5.6 acknowledging his hand in our afflictions Secondly more particularly wee must learne by affliction to be bridled from sinne and our owne will to abstaine from evill and our owne wayes And Thirdly we must labour under the Crosse for a certaine union and conjunction with Christ in the covenant of love and mercy Sect. 2 § 2. The workes of Christ Quest 1 What workes of Christ did Iohn heare of and how did he heare of them in prison Answ Saint Luke doth plainely shew Chap. 7. For First hee raised a young man from death unto life verse 12. c. with the admiration of al that heard of it verse 17. Secondly Iohns Disciples bring him word of this unto the prison verse 18. whence hee sends two of them backe unto Christ verse 19. Thirdly some thinke these things are to bee applied to the present time As if this our Evangelist would say Iohn hearing that even now Christ wrought many great miracles laid hold of this fit and seasonable time to send unto Christ both for the confirming of his Disciples and the people also that Iesus was the Christ But of this afterwards Wee may here observe that Christ wrought many things and great miracles before Iohn was cast in prison which the Baptist heard not of being distracted or encumbred with his owne worke of preaching and baptizing but now being in prison and not suffered publikely to preach he hath leasure to heare of the workes of Christ To teach us That the prison doth administer time to hear Observ 1 of Christ Psal 119.67.71 or affliction doth afford opportunity unto spirituall duties when men are as Iohn now was cast into prison or deprived of their sight or disinabled through sicknesse or weaknesse to worke they have the more time and leasure to pray and meditate and examine themselves and the like As appeares thus First affliction takes away the quiet of the flesh and presseth us downe and constraines us to complaine and makes us sensible of Gods hand Psalme 30.6.7 8. And therefore ministers unto us occasion and opportunity of doing good and of humbling our selves before the Lord. Secondly affliction removes carnall impediments from us as for example I. If we be deprived of riches then we have the lesse molestations and distracting cares II. If we be deprived of health that wee cannot labour then wee have the better opportunity to reade heare pray and the like It had beene well for Martha if shee had beene sicke for then shee would have had leasure to have heard Christ but being well shee was troubled about so many things that shee had no time to heare III. If wee be deprived of liberty then with Iohn wee have more leasure to heare of Christ How may wee know whether affliction bee Quest 2 profitable for and unto us or not First if it drive us unto Christ as unto our Answ 1 onely Provider Protector Physician and safeguard it is then an argument that it is good for us Secondly if leasure and opportunity being Answ 2 given for the performance of spirituall duties and religious exercises wee doe not use it unto valne and foolish pleasures or idle thoughts or wicked plots or the like but to heare of Christ and to serve him and to be more and more renewed in the inward man Then we may confidently hope that wee are
as Mat. 24. where somethings are spoken of the destruction of Ierusalem some things of the generall judgment Or else Secondly secundum totum when the same words may be taken in either sense As I will establish the Kingdome of David my servant Psalm 89.34 This may either Historically be understood of David or Typically of all pious and religious Kings So the Lord saith of Salomon If hee sinne I will chasten him with the rods of men but my loving mercy will I never take from him Psalm 89.30.31 This may either literally be understood of David or figuratively of all the Children of God So Hebr. 13.5 I have said I will never faile thee nor forsake thee which is spoken Historically of Iosua Chap. 1.5 But the Apostle understands it Typically of all the children of God Now of this nature is this present Scripture for these things were Typically fulfilled in them and shewed forth unto us for an example 1 Corinth 10.11 As appeares thus Iohns Disciples desire to know whether Christ bee the true expected Messias or not Christ proves that he is Because I. He cures and heales the bodies of men both of blindnesse lamenesse deafnesse deadnesse and Leprosie yea all these both historically and Allegorically And because II. He enlightens the minds of men by the Gospel Christ cured their corporal maladies for the blind received their sight c. Here observe First I confesse that these things have an Hystoricall truth that is that Christ did truely and really cure corporall blindnesse as Iohn 9.29 Secondly that the Prophesies concerning Christ doe in part speake of the same as Esa 35.5 It is foretold that the Messias should open the eyes of the blind and the eares of the deafe c. yea otherwise our Saviours Argument were nothing They desire to know whether hee be the Christ or not He saith he is and proves it thus The Messias shall heale the lame blind deafe and leprous and shall raise the dead Esa 35.5.6 But I doe and have done all this Therefore I am the Messias Thirdly withall wee must confesse that the Prophet Esay in that place doth look higher then these ayming at spirituall graces as well as corporall benefits and cures If the learned Reader doubt of this let him Reade Tremes s Esa 35.5.6 and Muscul and Hyper. s Fourthly therefore it is lawfull for me to ascend or to proceed from the body unto the soul In this place then we are admonished that it is Christ who doth enlighten the eyes of the minds who purgeth us from the Leprosie of sinne who frees us from death c. Gualt s Two things are very observable in this text namely I. What we are by nature Deafe blind lame Leprous and dead And II. That all these maladies are removed and cured and that onely by Christ of these therefore in this order The blind receive their sight here two things are considerable viz. First that by nature wee are blind Secondly that by Christ wee are illuminated and enabled to see Observ 1 First by nature we are ignorant blind and blockish in spirituall things 1 Cor. 2.14 Ephes 4.18 Quest 4 What is required unto true spirituall sight Answ 1 First for answer to this Question I referre my learned Reader unto Antoninus part 1. Titul 3. Cap. 3. § 1. 2. 3. c. where many rare things are taught concerning spirituall fight Answ 2 Secondly for the satisfaction of the vulgar Reader wee will adde some things and answer that unto spirituall fight many things are required To wit First the purity of the eye For if the spirits of the eye be perverted either by Melancholly or anger or the Iaundice then all things will seeme yellow or greene or the like Thus Mala mens Malus animus If the mind be corrupted then the man is corrupted for Mens eujusque est quisque the mind is the man if the eye therfore be darke how great is that darkenesse if the understanding be perverted so is also the judgement and affections And therefore let us labour for a pure and sanctified mind free from the infection and perturbation of sinne Secondly unto sight there is required the strength of the eye that it may perfectly apprehend the object for a weak sight apprehends a thing imperfectly like the man who said hee saw men walking like trees So when in Religion we see In enigmate onely as in twilight or the dawning of the day that is see something but very darkly and obscurely wee must then labour that our eyes may be perfectly opened that therby we may be able to perceive things truely and as they are in their owne nature as followes in the next particle Thirdly unto sight is required the liberty of common sense that so wee may bee able to judge of things that differ And therefore we must not be like children in understanding as the Apostle saith When I was a Child I spake as a Child I thought as a Child I understood as a Child 1 Cor. 13.10 We must not judge of Religion or the service of God with a carnall eye or the eye of naturall reason but with an eye truely informed that hereby wee may bee able to judge of things truely and aright A melancholly man often thinkes men to be Beares and a mad man friends to bee enemies and hence often-times fleeeth in the face of the Physitian that desireth to cure him Thus in Religion we often thinke the Lord hates us because hee will not give us that which wee desire although it bee as bad as Rats-bane for us Wee cannot endure reproofe from the Ministers of God neither that they should speake unto us but desire rather that they would willingly permit us to runne headlong unto destruction And thus so long as common sense is captivated wee cannot judge of things as they are Wherefore let us labour that our understandings may be enlightned and our judgements truely informed Fourthly unto fight there is required the light of the Sun or Moon or of a candle for three things are ordinarily required unto sight to wit I. The Organ that sees and takes up the Object II. The Object that is apprehended by the Organ And III. The Midst by or through which the Organ doth perceive and receive the Object Although there bee an Object which may bee seene and the Ayre also enlightned yet if a man want eyes hee cannot see that Object Therefore unto sight an Organ is necessary If a man could see and the ayre were enlightned yet if the Object were not in fight or if we could conceive no object to be objected unto the eye then the eye could apprehend nothing Therefore unto sight an Object is necessary If there were an Organ and an Object that is if a man could see or have an eye yea that eye were open and awake yet could he not see if either there were no midst or if the midst were dark For First if there bee no midst betwixt the
Organ and the Object then the Object cannot be perceived by the Organ for Sensibile positum supra sensorium non facit sensationem Lay any thing upon the eye and the eye cannot see although it be open because there is no Midst to see through Therefore unto sight it is required that there should be a Midst Secondly although there be a midst yet if it be darke the Organ cannot take up the Object The Egyptians in that palpable darkenesse could see nothing not because there was no Object to be seen or because their eyes were put out or blinded but because the Midst was obscured and darkened through which they should see And therefore unto sight it is required that there should bee a Midst and that the Midst should bee cleare and light Thirdly although there bee an Object and an Organ and a Midst yea and that Midst bee enlightned yet there must be a true and equall Intercapedo or distance of place for suppose there was as even and levell and plaine a peece of ground as could be imagined of a hundred miles in length and at noone day one man were set at the one end and another at the other end thereof yet these two could not see one another propter intercapedimum by reason of the long and unequall distance of place And therefore unto fight it is required that the Organ should be rightly disposed the Midst rightly composed and the Object rightly Proposed Thus wee cannot truely see or perceive those things which are spirituall without the Midst be enlightned by the Sunne or some other light that is without the light of the Spirit from above naturall wisedome not being able to take up these things The Philosopher threw away the Pentateuch as a frivolous Pamphlet not worthy to bee received or read Yea from hence the Fathers say that Philosophi Haeresiarchae The Philosophers were Arch-heretickes As I might instance and prove both by Caelius Porphyrius Iulianus and divers others but I passe them by concluding this Question with the Apostles assertion Romans 8.6 c. The carnall mind is enmity against God for it is not subject to the Law of God neither indeed can be And therefore wee must labour that we may bee enlightned by the Sunne of righteousnesse or wee are no better then blinde men who can see nothing Quest 5 What must we doe to prevent this naturall blindnesse that is in us Answ 1 First seeke for and unto the holy Ghost to be thy Doctour and Teacher Psalm 143.10 Answ 2 Secondly purge the eye and common sense I. Purge the eye from all evill humours And II. Common sense from all diseases and sicknesses that is labour that thy mind and judgement and affections yea the whole inward man may be purged from all sinne and truely sanctified Answ 3 Thirdly use the meanes hereunto there being a necessity thereof God not working now by Miracles but by meanes That is Reade heare meditate and study the word of God and pray daily unto Christ thy heavenly Physitian that hee would be pleased to annoint with eye-salve and to open thy blind eyes Observ 2 Secondly by grace we receive our sight or Christ gives new light unto those who shall bee saved Ephes 5.14 Luke 1 79. and 2.32 Quest 6 How doth it appeare that our eyes are opened by Christ or that wee receive spirituall light and knowledge onely from him It appeares thus Answ First the world is darke yea full of blindnesse Reade Luke 12.38 Iohn 12.35 and 3.19 Esa 60.2 Luke 1.79 Secondly as the world so we are dark For I. Partly wee are sleepie and drowsie Ephes 5.14 And II. Partly we are blind Ephes 4.18 and 5.8 Thirdly true light is onely in Christ and therefore all comes from him Iohn 1.5.9 and 8.12 Acts 26.18 Ephes 1.18 Quest 7 How manifold is light Answ Twofold namely First internall and passive of the mind And Secondly externall and active of the life and conversation Now this is never called the Eye but the former and therefore I will treat only of that a word or two The light of the mind is rightly resembled to an eye in many regards viz. First the eye is the most Noble part of the body and most profitable for the body Math. 6.22 So knowledge and the true illumination of the mind is most profitable for the soule and of great excellency and worth Secondly there are two eyes a right eye and a left Mat. 5.29 So the mind being enlightned judgeth sinisterly of all evill wayes and lookes upon the wicked world with the left eye but upon the wayes of God and all goodnesse with the right Eye and with a dexterous opinion Thirdly the best sight is when both the eyes looke upon one and the same thing for otherwise wee are squint-eyed Man looked thus when hee was first created but hath looked asquint ever since or else lookes with both the eyes upon a wrong object Man in his first creation looked with both his eyes stedfastly upon God and happy had man been if he had so continued but by the fall of Adam man was so corrupted in his sight that now both his eyes are commonly set upon evill and hee is but squint-eyed at the best The nearer man comes to his first estate the better hee is now when the mind is truely enlightned then wee beginne to withdraw our eyes from vanity and to lift them up to the hills where our hope and helpe and happinesse is Fourthly the left eye being shut the right eye seeth the more and contrarily So the more earnestly we looke with the right eye of the Mind and understanding upon spiritual things the more wee see and discerne of them and the lesse of carnall and mundane things On the other side if we looke with the left eye upon the world and wickednesse then it is but small insight we shall have into spirituall things but into corporall and carnall much Fiftly it was disputed of old whether the eye saw intromittendo or retromittendo so now adayes it is disputed whether man bee saved by an active or passive faith But I will not dispute it only let the Reader reade and marke Ephesians 2.8 Sixtly the eye is accurately and most carefully defended both by a fore-head which hangs over it and eye-lids which hang before it Oculus dicitur ab occulendo Varro because it is covered wrapped and veiled with many folds and fine coverings yea it stands in need of all because it is so tender a part and so quickly endangered Thus the mind and soule had need bee kept with watch and ward because a little thing hurts endangers and ruins it The tongue that speaks proud words destroyes the soule Polluted thoughts destroy the soule Jerem. 4.14 And the least evill thing shall not goe for nought but shall endanger the poore soule and therefore it had need carefully to be looked unto Seventhly the act of seeing comes from the spirits which are in the
is borne of a woman and begot by a man is impure and polluted Iob 14.4 and 15.14 and 25.4 Psal 51.7 And therefore it is evident that all men are defiled Answ 3 Thirdly this further evidently appeares by the consideration of parts For I. The Body is but a dead Organ except only as it is quickned and enlivened by the soule II. All our senses are both direct Traytors letting in temptation into the soule and also the servants and handmaids of lust and concupiscence III. The bruit part of man is wholly set upon evill and runs after and pursues nothing else that is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible and concupiscible parts or faculties IV. The Imagination doth continually present some evill or other unto the soule Ephes 4.18 V. The will of man alwayes naturally assents to the worse part Video meliora proboque deteriora sequor I see what 's best but oh accurst I follow still what is the worst This was the bitter plaint of blessed Paul The evill which I would not doe I doe daily Rom. 7.15 VI. Naturall reason and carnall wisedome are enemies and opposite unto God and averse from him Rom. 8.7 VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind it selfe which the Platonicks thought did partake of the divine nature stands in need of reformation and renovation Ephes 4.23 Rom. 12.2 And thus wee see by an Induction of parts how the whole man of all mankind is corrupt Answ 4 Fourthly it will most evidently appeare that we all naturally are contaminated with sinne if we consider the nature of the leprosie and together therewith the resemblance of sinne thereunto I. Leprosie is an universall disease it begins and breeds first in the humours then breakes forth in the skin and within a while overspreads the whole man Thus sinne seizing first upon the soule by and by corrupted and tainted both soule and body And therefore wee should consider how necessary it is that wee should be changed and renewed who are thus corrupted and defiled We are easily perswaded to confesse and acknowledge that a change is necessary but very difficultly perswaded to goe about the worke being herein especially enemies to innovations wherefore wee should so much the more earnestly and industriously undertake the taske by how much the harder and contrary to our naturall affections it is II. Leprosie is hereditary as was shewed before Chap. 8. And so is sinne derived from the father to the sonne III. Leprosie is an uncleane disease For First the humours in Lepers are intemperate And Secondly altogether corrupt and poisonous so that the humours in the Leper and in him who is taken with the French or Neapolitane disease are much like And Thirdly it is an infectious disease and therefore by the Leviticall Law Lepers were to live alone Thus sinne doth pollute and infect our selves and endangereth others And therefore why should we presume thereof Let us rather remember that I. Sin cast us out of Paradise And II. Brought death upon Christ who knew no sinne in himselfe neither deserved any death or punishment at all for any offence of his owne And III. Hinders our prayers from being heard for God heares not sinners Iohn 9. And IV. Hinders the Lord from saving us because it is contrary to his Iustice to save sinners Yea V. Is of that nature that one sinne is enough to destroy us yea the whole world as we see in the sinne of Adam Achan Saul David Ionas Hezekiah yea if Christ had but broken the least commandement hee could not have saved us IV. The Leprosie leaves its scarres and markes and relickes behind it So sinne leaves its remainders and a pronenesse unto concupiscence behind it and a certaine weaknesse and inability in nature to do the will and worke of God V. Hence the Leper although he be cured of his Leprosie and pronounced clean is prone to relapse and fall into this disease againe So by reason of the remainders and relickes of sinne in us wee are prone to relapse and fall into sin even after our regeneration And therefore wee must be watchfull and circumspect over all our wayes standing alwayes upon our Watch-Tower and labouring and praying that the Lord would sanctifie us throughout both in body soule and spirit 1 Thess 5.23 And thus we have heard that wee are by nature polluted with the leprosie of sinne It remaines now Secondly to shew that by Christ wee are purged from sinne Or That those whom Christ receives hee cures Observ 2 from the pollution of sinne This wee have handled before and therefore I will adde but one Question to what hath beene spoken and proceed to the next Section How may wee know Quest whether we be cleansed from the leprosie of sinne Examine seriously these five things viz. First Answ whether doe wee strive and struggle against our owne proper sinnes or not Secondly whether doe we hate all sorts and kinds of sin whatsoever or not whether great or small whether publike or private whether beloved or not beloved Thirdly whether have wee strength to walke in the wayes of God have we received health and strength and new humours from the Lord in so much as now we can serve the Lord in purity of heart Fourthly whether have wee tender consciences and awakened consciences or not which will not endure the least touch of sinne but carefully watch against all Fiftly whether doth the Watch-man of Israel which neither slumbers nor sleepes preserve and keepe us that is both watch over us himselfe and also excite us to bee watchfull over our selves Certainely if we find these things in us we may then be confidently assured that the Lepers are cleansed And therefore enquire diligently whether 1. We hate all sinnes in generall and 2. Strive more particularly against our owne sinnes And 3. Are afraid to commit any and watchfull against all And 4. Perceive the holy Spirit to prevent us from sinne and to helpe us forward in the performance of what is good And 5. Find new strength in our bones and joynts to serve the Lord For by these wee may know whether we be freed from the pollution of sinne or not Sect. 4 § The deafe heare First wee must here consider the estate of nature And then Secondly the state of grace First by nature wee are deafe untill wee bee cured Quest 1 How many sorts and kinds of deafenesse are there Deafenes is two-fold Answ to wit either of the Body of which I here speake not Or Mind it is an incapacity of things either Naturall but we heare the clamours of nature which desire meat drink sleep rest health pleasure and the like Or Morall but wee can learne worthy wisedome and crafts the like Or Scientialium of things belonging to Arts sciences but the naturall man can learne liberall arts and sciences professions yea even the most deep profound arts Or Spirituall Now these things are understood either I. In others here our eares
to speake unto in this verse and the former If yee will receive it this is Elias and he that hath eares to heare let him heare Answ 5 Fiftly As some went out to heare Iohn who returned back againe because his doctrine contradicted their lusts and opposed their lewd lives And as many approved of his preaching when hee reproved others but were offended with him when they were taxed themselves So many forsake the word because it crosseth their wils and although they allow Ministers to reprove others yet they doe not like that themselves should be reproved Answ 6 Sixtly some in outward shew would neither seeme to be adversaries nor contemners of the word preached but yet in themselves contemned the counsell of the Lord as the Scribes So many in heart despise the Gospel of Christ who shew no such thing outwardly at all Answ 7 Seventhly As the Disciples of Iohn attributed more unto him then unto Christ yea ascribed that unto Iohn which was proper unto Christ So some ascribe more to the Instrumentall then to the Principall or efficient cause that is often times more to the Minister then to Christ yea often sacrifice to themselves their own labours endevours more then unto Christ Answ 8 Eightly some have mens persons in admiration but their doctrine in contempt Many certainely admired both Iohn and Christ as appeares by the applause never any man spake 〈◊〉 this man speakes who would not obey the word preached Now none of all these are worthy our imitation or commendation but rather all of them deserve exprobration VERS 18 19. Iohn came neither eating nor drinking and they say hee hath a devill The Sonne of man came eating and drinking and they say Behold a man gluttonous and a wine bibber a friend of Publicans Sect. 1 and sinners But wisedome is justified of her children Quest § 1. For Iohn came neither eating nor drinking Answ How many sorts of Diet are there in Scripture Foure namely First Iohn Baptists diet who came neither eating nor drinking that is hee ate wild honey and the courfest things Secondly our Saviours diet who dranke wine but yet very moderately Thirdly the Epicures diet who saith Let us eat and drinke for to morrow we shall die Fourthly the scrupulous mans diet who eateth nothing but herbes Rom. 14.2 Now the difference betwixt these is this Iohn the Baptists diet and Christs diet are both vertues but the Epicures diet and the Scrupulous mans are the two extreme For the Epicure taketh God to bee an indulgent Father to him in giving him the creatures to eate of them at his pleasure And the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children § 2 And they say hee hath a Devill Sect. 2 What was the cause that provoked them thus Quest 1 to censure the Baptist The provoking and incensing cause was two-fold namely Answ First because he preached the Law Secondly because hee was abstemious and temperate First Iohn preached the Law and the threatnings thereof he proclaimed them to be a generation of Vipers Matt. 3.7 He preacheth that God can raise up children unto Abraham of stones Matth. 3.9 yea that now the axe is laid to the root of the tree verse 10. And therefore fruitlesse trees shall be cast into the fire verse 12. Now hence they were angry and in their rage said hee had a devill To teach us That the preaching of the Law is never acceptable to sinners Nâ—hem 9.30 Prov. 1.24 Act. 7.54 Esa 30.14 Ierem. 44.5 and 25.4 and and 2 King 17.13 c. 2 Chronicles 24.19 Ierem. 7.13 How doth this further appeare Quest 2 Because the Law preacheth foure things Answ opposite to so many humane affections to wit First the Law teacheth that our condition by nature is evill desperate and miserable now this is opposite to the pride and selfe-love that is in our natures when Christ preached upon this head of the Law the Pharisees cry Are wee blind also Iohn 9.40 Because our proud natures will not brooke this doctrine Secondly the Law teacheth that punishment hangeth over our heads and will fall certainely at length upon us except wee repent Now this is opposite to presumption When Ieremy preacheth this point the people reply Thou liest Ieremie 43.2 They will not beleeve that they shall be punished although they have grievously offended So naturally we presume that no evill shall come unto us and make a covenant with death Iob 36.13 Esay 28.14 And therefore cannot endure the menaces and comminations of the law Thirdly the Law exhorts us to repent as Causa sine qua non and telleth us that without repentance wee must needs be brought to destruction at the last Now this is opposite to the love of sinne which is inherent in our natures and habituall unto us And therefore this doctrine of repentance is as harsh and unpleasant unto us as is a prohibition of meat to him that is hungry or of drinke to him that is thirsty Fourthly the Law perswades us to repent betimes speedily whiles it is said to day and to deferre it no longer Now this is opposite to that sluggish idlenesse that is in our bones and which makes us from day to day to cry yet a little sleepe á little slumber a little â—olding of the hands to sleepe And therefore the preaching of the law is as distastful unto us as it is to a sleepy sluggish man to be awakened and pulled out of his bed Quest 3 Why may wee not despise or lightly regard the preaching of the Law Answ 1 First because the Law is truth what would it profit a man to dye laughing or to be deceived If the Physitian should tell us that out bodies were in no danger or the Lawyer that our estates were safe and secure when as both are in apparent danger we would say they were Traytours to our bodies and possessions And yet we are angry with the Law when it telleth us truth and could wish that it were a Traytor to our soules The Law telleth us That for sins sake the wrath of God fals upon the children of disobedience Ephes 5.6 Now although this be an undoubted truth and that experience doth dayly prove it yet we had rather not hear it Answ 2 Secondly we must not despise the preaching of the Law because it is a necessary way we comming by death unto life as the sharp needle makes way for the smoothe thred and as the Prodigall by poverty is brought home unto his Father we must be wounded before we can be cured we must be humbled before we can be raised up yea we must dye before we can live And therefore seeing the threats of the Law are true yea and necessary to humble and wound us we must take heed that we do not slight them Quest 4 What things hinder us from regarding and loving the preaching of the Law Answ 1 First self-love Esa 65.5 And therefore we
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
when we encrease in the knowledge of God then we shall learne First that God is most exactly pure and perfect and that not only by nature in himselfe but also in his will towards us 1. Peter 1.15 Hee is diametrally opposite to all sinne and hates all with a perfect hatred In toto genere And Secondly that it behoves us to perfect our obedience in al things not suffering or admitting of any sinne but esteeming all as poyson Treason Rebellion Murther or the like things which are of this nature that one of them once committed makes a man guilty of death We must remember that one small spoonfull of poyson will kill and one chaine captivate and enthrall and therefore be carefull that no sinne at all raigne or remaine within us Romans 6.12 Yea Thirdly then wee shall know that it is our duety to give our very hearts up unto God Proverb 23.26 and to conforme them unto the purity and pure wil of God nor suffering a wicked thought to lodge or abide there Ierem. 4.14 but labouring to mortifie all carnall and corrupt aff ctions Hence III. The further on wee proceed and go in the way of sanctity and the greater the measure of our knowledge of God doth encrease the more sensible we become of the power and strength of sinne within us which daily strives and warres against us Insomuch as First we are not able to prevent or preserve our selves from the temptations and assaults of sin Yea Secondly we are not able so to withstand temptations and snares but that they daily overcome us and leade us captive unto sinne Yea Thirdly we are often seduced and ledde aside of our owne lusts and concupiscence which in us rebels against us Iames 1.14 Galath 5.17 Rom. 7.23 Yea Fourthly hence we beginne to feare that wee are evill and corrupt trees Matth. 12.34 Because we can neither I. Cheerefully and freely performe any thing that is good Nor II. Take heed of or avoid spots and blemishes and staines in the best workes wee doe Nor III. Suppresse our own inherent lusts and concupiscence Hence Fiftly at least we grieve and mourne that wee thus daily offend our good God with David Psal 120.5 and Paul Rom. 7.24 And hence unfainedly and frequently desire a new heart Psalme 51.10 c. These may be comforted with the Lords promise unto Paul My grace shall be sufficient for thee 2 Corinth 12.9 And with our Saviours here who hath given his word that hee will ease and refresh them and give comfort unto them yea when they are thus sicke hee will be a Physician unto them Mat. 9.17 For either I. Hee will take away concupiscence and lust from them the meanes whereunto are fasting prayer labour and taming and bringing under the body 1 Cor. 9.27 For by these many temptations are overcome Or II. Hee will give strength to resist them and his Holy Spirit which shall strive against them Gal. 5.17 For conscience often doth put a bridle upon concupiscence in so much as it cannot when it would prevaile against it This victory is most excellent and undoubtedly the Saints never sinne Totà plenà voluntate without some struggling and reluctancie of Spirit when they are first informed that the thing they are tempted unto is sinne Or III. If our owne lust or concupiscence should traiterously assault us then at least Christ will bridle and restraine us from the act of sinne and will either hinder it by cutting off the occasions or by interposing some lets and remoraes as 1 Sam. 25.32 hee hindred David by Abigails comming from killing of Nabal Or IV If wee should fall into any sinne as the best of the Saints have done then he will pardon all our sinnes and so take them away that they shall never separate betwixt him and us 1. Iohn 2.1 2. And thus wee see who may draw full buckets of comâ—ort from Christ this living and ever springing Well Sect. 6 § 6. Refocillabo I will give you rest The carefull Physician doth desire and endeavour to heale and recover his sicke patient but he dare not assume or arrogate thus much to himselfe that hee will heale and cure him but our Saviour doth peremptorily affirming Refcillabo I will give you rest Observ 1 Hence then observe That in Christ there is a certaine assurance of comfort Reade Iohn 7.37 and 3.16 and 13.28 All his promises are yea and Amen 2 Cor. 1. And therefore seeing hee hath promised consolation hee will also performe it Wherefore let us labour above all things for Christ for if we have him we have all 1 Cor. 3.21 Here observe Christ promiseth unto the faithfull these things viz. First confort against Pressures and oppressions of the world and that either I. By taking them away and delivering his children from them Or II. By facilitating of the affliction and making it either short or light Or III. By giving greater things that is peace of conscience a full assurance of faith a cheerfull confidence and perfect patience to undergoe all oppressions and persecutions whatsoever Rom. 8.37 38. Or IV. By crowning and rewarding their sufferings with eternall glory 2 Cor 4.17 Secondly pardon of all their sinnes both in regard of the evill of sinne and punishment 1 Iohn 2.1 Thirdly Balme of Gilead hee hath promised to bee our Physician to cure all our sinnes and to preserve us in the state of grace and sanctification untill hee bring us unto glory Reade Psalme 103.2.3 Rom. 14.4 and 1 Iohn 3.9 Fourthly peace of conscience and spirituall joy Rom. 5.1 2. and 14.17 Fiftly Protection and direction he will be a companion in our journey and a Co-partner of our bonds oh who would ot long and desire such a Guid and Convoy as will not suffer a man to erre but lead him into the truth nor to be heavie heartlesse sad and sorrowfull in his journey but will cheere up his spirits and make him merry Oh who would not desire this Comforter and Lord who can afford unto us every thing that is good and preserve and defend us from all evill Our blessed Saviour by this promise of giving rest unto all that come unto him would teach Observ 2 us That all that seeke him shall bee rewarded or shall find him Matt. 7.7 Luke 6.24 Hee was sent to those who mourne Esa 61.2.3 And hence his mercy is glorified that he freely gives to those who seeke not to those who buy grace or purchase Christ with a price Esay 55.1.2 What doth this Rest or Refreshing import or Quest 1 imply The phrase is borrowed from the body and transferred unto the soule and doth respect a foure-fold body viz. First Corpus aestuans a hot and burning body as appeares by Psalme 66.12 Ierem Answ 6.16 and Act 3.19 Thus the soule inflamed with the fire of lust or pride is refreshed and cooled by Christ Rom. 7.5.23.25 and 2 Corinth 12.9 who doth allay and cause to freese this scorching heate Secondly Corpus
in his word III. Whether are we sensible of internall light within in our hearts Or are wee yet in darkenesse Answ 3 Thirdly Christ teacheth us by his workes either towards us or our brethren or others And thus he teacheth us two manner of wayes namely I. Afflictionibus by his judgements and afflictions he teacheth us to know sinne Micah 7.9 and to see the plague in our owne hearts 1 King 8.38 And therefore if wee desire to know whether wee be taught by Christ or not let us examine whether our afflictions or the afflictions of others have reduced and brought us home unto him and that First by the examination of our consciences And Secondly by the hatred of our sinne And Thirdly by the operation of reconciliation with God And Fourthly by the corroborating of our resolution to lead a new life And Fiftly by an augmentation in sanctity and uprightnesse II. Benedictionibus by his mercies and blessings and thus he doth excite our love and thankfulnesse unto himself and proves wheâ—her we know how to use these aright or not And therefore let us examine First whether do we use temporall blessings as servants or as Masters and Lords Many are slaves unto their riches and possessed by their possessions Secondly whether are wee thankefull unto God for his mercies shewing it by our Liberality and good workes 1 Timoth. 6.18 Many care for nothing but that their estates may encrease but Sic crescere est macrescere thus to increase is indeed to decrease and thus to grow fat in body or estate is to grow leane in soule like the Israelites who had Quailes and Manna but leannesse within their bodies were stalled and their soules starved But if we desire to approve our selves to be taught by Christ we must labour â—aily to increase the fruits of righteousnesse and Religion like good Trees who bring every yeere more fruit then other Fourthly Christ teacheth us by his example Answ 4 Christi actio nostra instructio anâ— therfore if we be the Disciples of Christ we must labour to be like our Master Luke 6.40 yea to be like minded Philip. 2.5 and to walke even as hee also walked 1 Iohn 2.6 And to learne of him in this verse Hence two Questions spring up viz. How many sorts or kinds of imitation are Quest 3 there Imitation is fourefold to wit either First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturall Answ this is a counterfeiting or imitating of nature and is the chiefest part of the art of Limming or painting for the Painter doth imitate in all things the same variety which nature doth although hee cannot infuse life into his Picture as nature hath done in the party pictured For the painter can goe no fuâ—ther then colours and as farre as they will goe he will imitate nature very neare Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificiall which doth not so much imitate nature as art and cunning workemanship and of this kinde are the endeavours and imitations of wit and learning in any Art Thus many strive not to Imitate the life of Virgill or Cicero or Livy or to draw their pictures but to imitate their Poetry eloquence and stile Thirdly Mixt of the other two which is an imitation partly Naturall partly Artificiall when somethings are derived from nature some from Art as the Painter often doth Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an imitation of vertue and piety as also of the profession kinde of life thus the Posterity of Iacob followed a Pastorall life as hee did and the Rechabites followed their Fathers customes in abstaining from wine And unto this particle belongs the imitation of the Saints Quest 4 Wherein must wee imitate Christ Answ 1 First some of Christs actions are Miraculous as to fast 40. dayes to turne water into Wine to walke upon the Sea to restore unto life and the like now these are not to be imitated But because some are of opinion that Christs Miracles are to be imitated I therefore confirme our assertion thus I. Every imitation should be undertaken in a possible thing but it is impossible to expresse the Miracles of Christ or to performe such miraculous workes as he did Therefore Miracles are nor to be imitated II. That which is unprofitable and whose successe is desperate is not to be undertaken but to imitate the Miracles of Christ is such for what profit or good can a man reape by undertaking a thing which he knowes he can never accomplish neither will ever be able to bring to passe And therefore the Miracles of Christ are not to be imitated III. that which is wicked should not bee vndertaken But it is wicked thing to imitate the Miracles of Christ Therefore they are not to be imitated Christ by his Miracles separated and differenced himselfe from all mortall men as the true Messias promised to the Fathers as was shewed before Verse 4 5. where Christ shewes to Iohns Disciples that hee is the true promised and expected Messias and proves it by his Miracles because he did those great workes which were only proper unto the Messias to doe And therefore it is a great diminution of Christs glory for man to imitate that which is onely proper for the Mesas to do by his owne power Indeed Christ gave power to his Apostles and some holy Martyrs to worke some Miracles but yet this is but a rotten foundation to build an ordinary imitation of Christs upon For First that power was extraordinary and therefore no rule for an ordinary imitation Secondly that power was given unto them by Christ they had it not of themselves and therefore these Miracles are not to bee imitated by those who will confesse that no such extraordinary and speciall power is given unto them by God or Christ Thirdly we have presidents and examples that the Apostles and some of the holy Martyrs wrought Miracles but we have neither power to doe so nor precept to strive to doe so Fourthly although we reade of some Miracles which were done by these yet we no where reade that either Apostle or Martyr did undertake any such thing of himselfe or of his owne free accord that is would worke Miracles when they pleased and how they pleased or of what sorts they pleased For certainly in the working of Miracles they were directed moved and stirred up by the holy Spirit and therefore their action is but a bad ground or proofe for those who ordinarily will imitate these extraordinarie Miracles Secondly some of Christs actions are agreeable Answ 2 to his calling he was not made a Iudge here nor a King and therefore hee would not call for fire from heaven Wherefore such actions doe not conclude for other vocations As for example Christ was not a temporall King or Iudge therefore amongst Christians there must be neither King nor Iudge followes not For in the Church and Common-wealth are Kings and Magistrates and great men and it is necessary that there should bee such Christ was
Ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him so now also it is Mysticall in shewing our spirituall rest and cessation from the works of sin as the Prophet applieth it Esa 58.14 teaching us how to keep the Sabbath in not doing our own works nor seeking our own will Besides it is Symbolicall in being a pledge unto us of our everlasting rest in the Kingdom of God according to that of the Apostle There remaineth therefore a rest to the people of God Heb. 4.9 Quest 3 What works were permitted to be done upon the Sabbath under the Law and are allowed unto us under the Gospel Answ 1 First there was a great difference among the Jews in the observation of their festivall daies for the Sabbath was more strictly kept than the rest they being therein forbidden to prepare or dresse that they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 But in the other solemn daies as in the first day of the Pasch those works are excepted which were about their meat Exo. 12.16 and they onely are restrained from all servile works Lev. 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to be kept for the more lively shadowing forth of that which was figured And therefore we have now more liberty in keeping of the Lords day wherein it is lawfull to provide for our food and to do other necessary things because the figure and shadow is past and the body is come Å¿ Tostat s Exod. qu. 13. Answ 2 Secondly notwithstanding the strict injunction of bodily rest certain works were lawfull to be done by the Jews even under the Law and much more by us under the Gospel As I. Opera necessitatis works of necessity which could neither be conveniently be deferred nor yet prevented Of this kinde is the necessary defence against the invasion of enemies as 1 Mac. 2.40 So Ioshua with his company compassed the wals of Iericho seven daies together of the which number the Sabbath must needs be one It was also lawfull for them to leade their Oxe or Asse to the water Luke 13.15 and if their Beasts were faln into the pit to help them out Luke 14.5 and in this place And it was lawfull to save their Cattell or their other substance if any sudden casualty did indanger them as if an house were set on fire to quench it if their Corn were like to be lost in the field to preserve it yea they might also in case of necessity seek for their food upon the Sabbath as the Apostles plucked and rubbed the ears of Corn on the Sabbath when they were hungry and in so doing are excused by our Saviour verse 1 2 3 c. of this Chapter II. Opera charitatis the works of mercie and charity might and still may be exercised upon the Sabbath day as to visit the sick to cure and heal the diseased or for the Physician to resort to his Patient Thus we see our Saviour cures on this day verse 13. of this Chapter and Luke 13.11 and Iohn 5.8 III. Opera pietatis religious works or works tending to piety were not inhibited but allowed to be performed upon this day as the Priests did slay the sacrifices and offer them did other bodily works which belonged thereunto and therefore they are said to break the Sabbath and not to be guilty verse 5. Not that indeed the Sabbath was broken by them but this our Saviour spake in respect of the vulgar opinion that thought the Sabbath violated if any necessary worke were done therein Tostat s Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church and the people may walke to their Parish Church though somewhat farre off and the Pastor and Minister may goe forth to preach yea study and meditate of his Sermon although this bee laborious unto the body because all these being helpes for the exercises of Religion are warrantable and lawfull IV. Opera voluntaria workes of pleasure and recreation Now as for these we have Permission to use them as they shall be no lets or impediments unto spirituall exercises as publike prayers the hearing of the word the meditating therein and such like otherwise they are not to be used Willet Synops fol. 498. Initio VERS 18. Vers 18 Behold my servant whom I have chosen my beloved in whom my soule is well pleased I will put my Spirit upon him and he shall shew judgement to the Gentiles Wee have all the three Persons of the blessed Trinity lively expressed in this verse but I will speake but only of the third How is the Holy Ghost distinguished from Quest 1 the Father and the Sonne First hee is distinguished from them by his Answ 1 name For this Person onely is called the Holy Spirit and neither the Father nor the Sonne Secondly hee is distinguished from them by Answ 2 office for he is sent by them God the Father sends him as in this verse and Iohn 14. God the Sonne sends him Iohn 15. and 20. Thirdly the true propriety which distinguisheth Answ 3 this third Person from the first and second is this that he equally proceeds from the Father and the Sonne How this is wrought is not revealed except only that Christ once blowing or breathing upon his Apostles gave the Spirit unto them Iohn 20. What names are given to the Holy Spirit in Quest 2 the Scriptures First sometimes hee is called only Spiritus a Answ 1 Spirit as Mat. 4. Hee was led into the wildernesse of the Spirit and Iohn 3. That which is borne of the Spirit and Iohn 7. The Spirit was not yet given Secondly sometimes some Epithets are added Answ 2 thereunto as Spiritus Dei Mat. 9. Hee saw the Spirit of God descending And verse 28. of this Chapter If I by the Spirit of God cast out devils c. Answ 3 Thirdly sometimes hee is called Spiritus Patris the Spirit of the Father Matth. 10.20 and that I. To distinguish him from all created spirits And II. To shew that he proceeds and is sent from the Father or is of the same substance with the Father Answ 4 Fourthly sometimes he is called Spiritus sanctus the Holy Spirit as Matth. 1. That which is borne is of the holy Spirit and so verse 3.32 Whosoever speaketh against the Holy Ghost Now hee hath this name given unto him in a double regard viz. I. In regard of his substance because that is most holy And I. In regard of his substance because that is most holy And II. In regard of his office becasue hee is the Fountaine of holinesse bringing remission of sinnes and working holy motions in the hearts of the faithfull Answ 5 Fifthly sometimes hee is called the Spirit of truth as Iohn 14. and 16. And this name he hath also from his office because hee keepes
and 1 Cor. 12.7 Colos 2.7 And therefore to conclude this Question I say that there are two things principally here necessary viz. First the truth of the fire or of the life of Faith And Secondly an encrease unto victory as in this verse The smoking flax shall be not quench till he send forth judgement unto victory Here we must observe That there is a great difference between life and power between a faculty and strength and whosoever hath Faith without strength lacks one of these either I. Truth for an Ape seemes to have Reason by his imitating of Man and the Devill is Gods Ape counterfeiting of a false Faith often for a true as was in those who were alwaies learning but never came unto perfection 2 Tim. 3.7 S. Iames saith plainly That every Faith is not true there being a false Faith as well as a true Iames 2. And therfore those who are long weak in their Faith perhaps want truth and life therein Or II. Age Infants have true life and yet no strength Heb. 5.12 So a man may be one of Christs little ones and tender babes and yet be weak for a while but these may be of good comfort for Infants in time become strong men and the weaklings of Christ by little and little will attain unto strength Or III. Health vapours often disturb and hurt the brain and this is very dangerous And therfore we must alwaies so hope in the mercie of God and Christ that we endeavour still with all our might and strength to encrease in age and health unto perfection What is here required of us Quest 5 To prove and examine the truth Answ and life of our Faith and therefore let us try First whether we be Infants or not Now in Infants there are these two properties to wit I. They suck and therefore examine whether we desire the sincere milk of the Word that we may grow up thereby 1 Pet. 2.2 II. They encrease for if they be alwaies children they are dwarfs and monsters in nature wherefore we should try our selves by our selves what we were a moneth a year or seven years since and what we are now and see how we have encreased in light and knowledge and Faith and zeal and hatred of sin and strength in the service of God Secondly whether are we sick or not The properties of some sick men are these namely I. They have no appetite and therefore examine what love we have to the Law of God what desire and longing affection we have to the word the food of our souls II. They are disturbed in Minde and their brain is obscured let us try therefore whether we be not yet so blinded in our understandings and so polluted in our Mindes that we are scarse sensible of our sins and we have no desire to use the means appointed for the obtaining and recovering of health III. They despise counsell and will not follow the Physitians advice wherefore examine whether we submit our wils to the Lords will or contemn his word and walk according to the imaginations of our own hearts lusts IV. They seldome rejoyce except it be onely in jests or ridiculous or childish things so we should herein prove our selves and see whether we rejoyce more in the world or in our God whether in vain pleasures or solid delights whether in the waies of sin or the works of righteousnesse Thirdly whether have we a false Faith or a true Certainly if we neither suck the sincere milk of the Word nor grow up in grace nor desire the means wherby we may be edified built up we have neither true life nor living Faith VERS 22. Then was brought unto him Vers 22 one possessed with a Divell blind and dumbe and be healed him insomuch that the blind and dumbe both saw and spake Sect. 1 § 1. Then was brought unto him Observ 1 Two things may be observed from these words namely First that this man comes not of himselfe unto Christ neither hath any desire to come that wee reade of but as carelesse of himselfe is brought by others to teach us That we are naturally carelesse of our selves and negligent in seeking unto Christ God loved us before we loved him Christ dyed for us when we were enemies unto him and hee called us unto him before wee call upon or desire him Object It will be here objected that Christ sometimes requires faith of some that come unto him before he cure or heale them as we see plainly Mat. 9.28 Where our Saviour askes the blind men if they beleeve in him before he opened their eyes And therefore hee doth not alwaies call or cure us before we desire or seek unto him Answ 1 First certainly men may repayre unto Christ yea pray unto him for temporall things or for freedome from corporall evills before they bee called by him because nature teacheth us to love our bodies and to wish well unto them Answ 2 Secondly we cannot come to Christ for freedome from spirituall evils or cure for our soules with a true sence of our sinnes and sorrow for them and unfained desire to bee healed of them before Christ come unto us for the desires and endeavours come from him who workes insensibly in us Iohn 3. as followes in the fourth answer Answ 3 Thirdly Christ requires faith of the blind men before bee cures them for these ends viz. I. That hee might shew the singular faith of the blind men to those who stood about him II. That hee might teach both them and us that faith is the meanes of obtaining grace and if any desire favour or mercy from him they must beleeve Answ 4 Fourthly Christ cures us of his owne free grace and not for any worke of ours yea hee begets faith it selfe in us Quest 1 How many sorts of persons doth Christ cure and heale Answ 1 First he cures them who pray unto him themselves and desire to be healed Per se Thus he healed the blind men Matth. 9.28 who prayed for themselves Answ 2 Secondly he cures those and grants the request of those who desire Per alios by others to bee healed of him And thus he cured the Genturions servant in whose behalfe the Elders of the Jewes were sent Luke 4.7 c. by the Master Answ 3 Thirdly he answers the request of those who pray pro alijs for others whether they be brought unto him by others as this possessed man was or whether mercy be beg'd in the behalfe of others as Luke 7.4 Fourthly sometimes hee câ—res when he is not at all entreated or any way sought unto and thus he restored unto life the Widdowes sonne Answ 4 Luke 7.13 Secondly we see that this poore man who is Observ 2 brought unto Christ by others findes mercy to teach us That those who are by others drawne unto Christ may hope for mercy from him Read Iohn 1.41.45 Acts. 8.4.5 and 11.19 And besides remember First that wee can doe nothing of our selves but
the whole worke of our conversion is Gods Secondly those who bring us to God are his Instruments as wee see in Philip Acts 8.29 Thirdly it is a dutie imposed upon us by God to help one another and to labour to build up one another according to our Saviours speech to Peter when thou art converted strengthen thy brethren And therefore it being Gods owne Ordinance that we should mutually strengthen and helpe one another those may hope for mercy who are brought to Christ though by others Who are here blame worthy Quest 2 First those who neglect to bring others unto Answ 1 Christ Oh remember how great and good a worke it is to save the soule of a Brother from death Iames 5.20 And therefore how farre doe they wander from true Christian charity who regard their Brothers pleasure or substance or life yea his Oxe or his Asse more then his soule Answ 2 Secondly those are to blame who will not be brought unto Christ but despise the counsell advice instructions exhortations and reproofes which are given either I. By the Ministers as they did Ierem. 51.9 Or II. By the Magistrates as they did 2 Chron. 30.10 Or III. By friends and neighbours as Luke 7.32 Certainly these will rise up in judgement against such as would not be wonne or allured by them to come unto Christ § 2. One possessed with a Devill Sect. 2 Doth Sathan possesse any or is it onely some Quest 1 Melancholly humour that possesseth men First certainly Melancholly doth many great Answ 1 and wonderfull things and produceth very strange effects representing specters and sights to the imagination which are not present for nothing almost is more usuall then for a Melancholly man to thinke that he seeth that which he sees not yea Secondly certaine it is that the Divell is alwayes Answ 2 ready to abuse Melancholly to the deceit and hurt of the partie so affected Thirdly but it is most certain that sometimes Answ 3 possession is the worke of Sathan and not the effect of sickenesse because those who are possessed do things which are above the power and strength of nature to doe For I. Such wiil declare what is done at the present time in most remote places And II. Will overcome very strong men yea breake many and strong coards This might largely be proved but that in so plaine a thing it is needlesse to light a Candle Quest 2 Doth the Devill care for hurting of the body Is not he onely an enemy to the soule of man Answ 1 First certainely the Devill is an enemy both to the soule and body of man But yet Answ 2 Secondly his chiefest enmity is against the soule the best part of man And hence Answ 3 Thirdly he desires to infest and possesse the body because that helpes as a more ready meanes and way to destroy the soule and that I. By perverting the senses and imagination And II. By drawing the man so possessed wholly unto his service for such being not themselves are wholly guided and led by Sathan Quest 3 Are any now a dayes corporally possessed by Sathan Answ 1 First some say Obsidâ—ri nos non Possideri That men now adayes may bee both corporally and spiritually assaulted but not corporally possessed Answ 2 Secondly some on the contrary say that even at this time many are bodily possessed Answ 3 Thirdly I conceive that it is enough to say that I. There is no certaine rule given how farre the power of Sathan is restrained under the Gospel II. But probably wee may say that some things do more agree to sometimes then to other And therefore I suppose that this corporall possession did belong unto the former ages and not unto this last age of the world Here observe three distinct times First before Christ came there were sathanicall Oracles where the Devill gave responses and answers to those who came unto him and although sometimes their answers were so ambiguous that they might be interpreted either way and sometimes proved apparently false as might be shewed by divers answers given by the Delphicke Oracle yet for the most part they were true and therefore the Devill was honoured as a God Secondly in the comming of Christ the Oracles ceased giving answers and became mute And yet in heathenish places I meane amongst the Indians there are some yet and then the Devill began to rage and grow cruell against the bodies of men whence corporall possessions became frequent and that I. Partly from the malice of Sathan And II. Partly for the glory of the Gospel Iohn 9.3 Thirdly after the Church was established And now there being no need of Miracles the Devill seemes to be bound and restrained from the corporall possessions which cannot be cured by any naturall meanes but only miraculously or by meanes above nature Here as in Chap. 11. wee may say that undoubtedly in corporall evils spirituall are comprehended and therefore this man teacheth us what every man is by nature namely That by nature we are al subject to the power and dominion of Sathan as appeares thus Observ First hee is called the Prince of the world Answ 1 yea the God of this world 2 Corinth 4.4 And therefore Secondly it is necessary that either Christ free us and cast out him or we can never bee delivered and set at liberty § 3. And the man was dumbe Sect. 3 It is worth observation how the enmity of Sathan is principally bent against the tongue and speech that being the most excellent member in the body Reade Matth. 9.32 Marke 9.25 and Luke 11.14 What use serves the tongue for that the Devill Quest 1 is such an enemy unto it First in generall the uses thereof are many Answ 1 namely I. With the tongue wee glorifie God Iam. 3. II. With the tongue wee discourse with the Lord. As did Adam Iacob and Moses often III. Wee expresse our minds unto others by our tongues Vox index animi IV. With our tongues wee utter hidden and secret knowledge V. With the tongue wee pacifie and appease wrath Proverb 15.1 as Iacob did with Esau VI. With our tongues wee give both sweet comfort and sound and safe counsell unto our brethren which very difficultly would bee expressed by signes if wee were dumbe VII It is usefull for a mans selfe for therewith a man doth complaine of his want and poverty and therewith a man doth implore help and seeke remedy and therewith a man doth utter his injuries and wrongs and desires redresse It is an admirable thing to consider how great variety there is in the tongue for with that sometime wee speake gravely sometimes jestingly sometimes sharpely sometimes lovingly sometimes harshly sometimes sweetly lingua à ligando Rhoding because a man seems to have the mind of his brother as it were in his hands or rather in his tongue to bind or lose as he pleases for sometimes with the tongue a man doth incense and exasperate his brother and sometimes therewith pacifie him
to death hee feared the multitude because they counted him as a Prophet verse 5. Answ 2 Secondly Augustine thinkes that Herod did truely feare Iohn and willingly heard Iohn and heartily grieved at the Maide request Answ 3 Thirdly Carthusian s thinkes that those words in the 5. verse of this Chapter are to bee understood of an unwilling will when Herod would have put him to death that is with a will mixed with an unwillingnesse and some reluctancie And indeed the letter of the History both here and in Marke 6. doth seeme to side with Augustine that the plot was not laid by Herod but by Herodias thus to bring Iohn to death UERS 12. And his Disciples came and tooke up the body and buried it and then went and told Iesus It is evident by many passages in the Gospel Ver that the Disciples of Iohn did envie Christ and emulate his glory but now Iohn being dead they goe unto Christ and shew him vvhat had hapned vvhich argues that their former emulation vvas abated at least if not altogether â—â—nished Whence it may be demanded What was the cause that now they doe envie Christ as before First because they saw and perceived thy Christ and Iohn was led by one and the â—â—me Spirit and neither of them did envie or labour to suppresse the glory one of another but did rather labour and study to exalt the honour and fame of each other Secondly because Iohn being in prison had Answ 2 sent his Disciples to Christ that by his gracious words and miraculous workes they might learne that hee vvas the true promised and expected Messias vvhose Fore-runner he vvas VERS 13. When Iesus heard of it Vers 13. hee departed thence by ship into a desart place apart and when the people had heard thereof they followed him on foot out of the Cities Whether did Iesus depart Quest 1 Saint Luke saith into a defart Answ named Bethsaida Luke 9.10 that is the house of hunting because it was full of wild beasts and was therefore so called for the much hunting which was there used What was the cause of our Saviours departure Quest 2 unto that desart The cause was two-fold namely Answ First that hee might escape danger Herod had now beheaded Iohn and therefore when Iesus heard of it hee departed that hee might not fall into the Tyrants hands the time of his suffering being not yet come And this cause is here expressed by Saint Matthew Secondly that his Disciples might rest themselves and this cause is plainely laid downe by Saint Marke Chap. 6. verse 30 31 32. VERS 14. Iesus went forth Vers 14 and saw a great multitude and was moved with compassion towards them and hee healed their sicke From verse 13. to 22. is shewed our Saviours care for the multitude whence it may be asked What is the office of a good and faithfull Minister Quest 1 of Christ First to reduce from errour those that goe Answ 1 astray Secondly to cure the soules of those who are Answ 2 spiritually sicke Thirdly to feed those who are hungry or hunger Answ 3 starved And all these wee see here in Christ What are the signes of false shepherds Quest 2 First to seduce and mislead their flocks into Answ 3 errours And Secondly to sleight and neglect those who are sicke And Answ 2 Thirdly to devoure and prey upon those Answ 3 who are well and sound For all these are diametrally opposite unto Christ Quest 3 Who is the true and faithfull Shepherd of the soule Christ For Answ First it is hee who teacheth all and reduceth those who wander into the right way Iohn 6. Secondly it is hee who cureth and healeth all Psalme 36. and 103.3 and 107.20 Thirdly it is hee that feedeth all Psalme 104. and 145. And therefore those who teach and instruct in the truth and reduce stray sheep into the way of truth and feed the hungry and cure the sicke soules doe it by vertue of that power which is derived unto them by Christ Vers 19 VERS 19. And hee tooke the five loaves and the two fishes and looking up to heaven hâ—e blessed them Quest Why did Christ lift up his eyes unto heaven Answ 1 First to signifie that his power and efficacie in working Miracles was from his Father according to that Iohn 6. which hee saith I can doe nothing of my selfe c. Answ 2 Secondly to teach us that we must expect and desire that the use of the creatures may be blessed unto us by God we cannot hope that our meat will turn to the nourishment of our bodies except the Lord blesse it and give it this power neither can we expect a blessing from God except wee desire and pray for it And hence according to the present practise of our blessed Saviour wee use to give thankes before meat Vers 24. VERS 24. But the ship was now in the midst of the sea tossed with waves for the wind was contrarye Quest 1 What is here Allegorically meant by the ship and the sea Answ By the Sea is meant the World and by the Ship is meant the Church Quest 2 Why is the Church meant by the Ship Answ 1 First because as the Marriners and Passengers are saved in the ship from drowning so are the faithfull saved in the Church For as none were saved but those who were in the Arke so none can be saved but such as are within the Church for Extra Ecclesiam nulla salus Secondly because as the ship never abides Answ 2 long in any one certaine place so the Church is not tied to any one Citie or nation perpetually but as the Ship is carried by the wind so the Church is gathered by the Holy Spirit whether hee please for the wind blowes where it lists Iohn 3. Quest 3 What resemblance or Analogie is there betweene the Church and a Ship Answ For answer hereunto observe that in a Ship there are many things namely First there is Nauelerus the Master and Pilot of the Ship and this is Christ who is I. Potens an able Pilot and can defend the Church against all Pirats whatsoever II. Bonus a good Pilot and doth graciously gather up or let loose the saile as hee sees most fit 〈◊〉 sometimes his Church sailes with ful sailes and is in a prosperous and peaceable estate sometimes it is as it were becalmed and stands at a stay yea sometimes tossed to and fro with the waves But the good Pilots care is such that although it seeme for a while to make but a smal progresse yet he doth preserve it even then from danger III Sapiens Christ is so a wise Pilot and doth so direct this Ship his Church through quicke sands and rocks that at length it arrives to the haven of happinesse and eternal rest Secondly there are in a Ship Remiges the Mariners and these are the Ministers of the Church who helpe to manage this Ship and to carry or transport it from haven
that it had been some Specter and therfore were frighted with the sight whence it may be demanded Why men naturally so much abhorre and fear such sights and apparitions of Spirits Quest First the reason herof is because of that diversity Answ 1 of nature which is in corporall and spiritual bodies or because of that strangenesse which is betwixt them For spirituall creatures whether good or bad are alienated from all commerce and society with men and hence from the unwontednesse or strangenesse of the sight Specterâ— trouble men which would trouble them lesse if they were more acquainted with them or accustomed to such fights Secondly spirituall creatures are more agile Answ 2 quicke strong and powerfull then are corporall and therefore men are troubled with the sight of them and affrighted with them as naturally the weaker things are afraid of the stronger VERS 31. Verse 31 And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Concerning a small true faith divers things have bâ—en spoken heretofore I will therefore here onely propound a Question or two of faith in generall Quest 1 Wherein doth the faith of beleevers now differ from that faith which was in Adam in his innocency Answ For answer hereunto observe that the Object of that faith which is in beleevers is twofold viz. First the whole will of God revealed unto us in his word containing all Histories Commands Doctrines Threatnings Promises of what kind soever And this is called Legall faith Secondly the particular promise of remission of Sins and everlasting life by the death of Christ and this is called Evangelicall faith Now in this distinction between Legall and Evangelicall faith we must not conceive of two distinct habits of faith for it is but one gracious quality of the soule disposing it to the belief of all divine truth which for the substance of it was the same in innocent Adam with that which is in regenerate men The difference standing onely in these three things to wit First in the degrees Adams faith was perfect because his understanding was fully enlightned and his affections absolutely conformable to all holinesse We know but little and by reason of our internal weakenesse wee beleeve but weakly what we do know Secondly in the Originall in Adam faith was naturall by Creation in us it is supernaturall by the Holy Ghosts infusion Thirdly in the particular Object Adam beleeved God without reference to Christ the Mediatour we beleeve chiefly the promise of grace in Christ and all other things with some Relation to him And thus we see wherein our faith differs from Adams Quest 2 Whether is fiducia trust and assurance of the essence of justifying faith because our Saviour here blames Peters doubting Answ It is and I make it good by these three grounds namely First from the Phrase of Scripture used in this businesse Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.12 and Rom. 10 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans 4.5 Acts. 16.31 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.12 To beleeve in or upon or into God Christ the Holy Ghost are not used as the learned know by prophane writers but onely by Ecclesiastical implying that in divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head the confidence and affiance of the heart Secondly it is cleare from that opposition which is made between faith and distrust or doubting as in this verse and Iames 1.6 and Rom. 4.20 Thirdly from that excellent place 2 Timoth. 1.12 where it is apparent that to beleeve is as much as to commit our selves to Christs trust and keeping I know saith the Apostle in whom I have beleeved or whom I have trusted and I am perswaded that he is able to keep that thing wherwith I have entrusted him or delivered up to his keeping What was that his soule unto everlasting salvation Wherefore to beleeve the Promise is with confidence and Trust to rely upon it resting our selves upon the performance of it Verse 33. Then they that were in the Ship Verse 33 came and worshipped him saying of a truth thou art the Sonne of God How many waies are men Quest or any other creatures called the Sonnes of God and how is Christ his Sonne Thomas 1 p. q. 33. ar 3 saith that The Sonne of God is five wayes used in Scripture viz. Answ First some are called the Sonnes of God Propter similitudinem vestigij tantum and thus the unreasonable creatures are called the Sonnes of God and God is called their Father Iob. 38.28 Secondly some are called the Sons of God Propter similitudinem Imaginis and thus the reasonable creatures are called the Sonnes of God as Deuter. 32. Js not he thy Father who hath created and made thee Thirdly some are called the Sonnes of God Secundum similitudinem gratiae and these are called Adopted Sonnes Fourthly some are called the Sonnes of God Secundum similitudinem gloriae according to that of the Apostle Rom. 5. We rejoyce in the hope of the glory of the Sonnes of God Fifthly some are called the Sonnes of God Secundum perfectam rationem nativitatis and thus onely Christ is the Sonne of God CHAPTER XV. Verse 1. 2 VERS 1. 2. Then came to Iesus the Scribes and Pharisees which were of Hierusalem saying Why doe thy Disciples transgresse the Tradition of the Elders for they wash not their hands when they Eate Bread Quest WHat is meant by this word Tradition This voice Tradition is equivocall Answ and hath divers significations namely First sometimes it is taken for all Doctrine whether written or not written 2 Thessal 2.15 Hold fast the Traditions which ye have been taught whether by word or our Epistle Secondly sometimes it is taken for that Doctrine which is delivered only Vivâ Voce by word of mouth as in this verse Why doe thy Disciples transgresse the Tradition of the Elders which Traditions were never written but delivered with a living voice from one to another Thirdly sometimes it is taken for the written word of God As Acts 6.14 and 1 Corinth 15.3 Fourthly by the Papists this word Tradition is taken for that Doctrine which is written but not in the holy Scriptures Fiftly the Fathers by this voyce did understand sometimes those Doctrines which were contained in the Apostolicall writings and unwritten Traditions they called that which was not Totidem verbis expresly commanded or laid down in the Scripture but yet the thing it self was extant in the Scripture and might be proved from thence And sometimes by Tradition they did understand not Doctrines but Ecclesiasticall order and Rites Scharp de sacra Script pag. 125. Verse 3. Vers 3. But he answered and said unto them Why do you also transgresse the Commandement of God by your Tradition Argu ∣ ment Against the Popish Traditions we produce this Argument from this place All Traditions among the Jews besides
did eat Replie 1 First hereunto we answer that Christ did not so eat or drinke that he might be nourished therby or out of any necessity of meat or drink but only for the cause of familiar conversation or for the proofe of his Resurrection Replie 2 Secondly this example is unfitly alleaged because Christ speaketh here of mortall men that eate but he then was immortall and therefore the reason or instance is not alike Answ 3 Thirdly Bellarmine answers that Christ speaketh here of mortall and corruptible meat not of immortall and incorruptible such as his body is Bellarm. de euchar lib. 1. Cap. 14. resp ad Arg. 2. Replie 1 First the words of our Saviour are generall Whatsoever entreth in at the mouth and therefore nothing that goeth that way can be excepted Replie 2 Secondly the way for immortall and incorruptible food is not to goe in by the mouth into the belly for that which is corruptible is not capable of that which is incorruptible and immortall as S. Peter sheweth you are borne a new not of mortall Seed but immortall even the word of God 1 Peter 1.23 Then it followeth verse 24. All flesh is grasse c. but the word of the Lord endureth for ever Flesh which is grasse and corruptible is not capable of the immortall Seed of the word no more is it of the immortall food of Christs body for they may as well say that mortall food may goe into the soule as immortall into the belly Replie 3 Thirdly the same thing that is cast into the Draught first commeth in by the mouth Now we demand of them what it is that goeth out into the Draught Not the accidents of bread that were absurd nor yet Christs body for it were imâ—ous once to think it Therefore the substance of Bread goeth forth and came in by the mouth before Vers 19 Vers. 19. For out of the heart proceeds evill thoughts murthers adulteries c. Quest How many sorts of thoughts are there Answ Two namâ—ly First evill as Genes 6.5 and 8.21 and Esa 597. Psalm 94 11. Rom. 1.21 and 1 Corinth 3.20 Now in these evill thoughts we may observe these things viz. I. That both they and good thoughts are known unto God Deuter 31.21 and 1 Sam. 16.7 and 1 Chron. 28.9 Iob. 42.2 Psalm 7.9 and 94.11 and 139.2 and Ierem. 11.20 and 17.10 and 20.12 Ezech. 11.5 Esa 29.15 Matth 9.4 and 12.25 Luke 5.22 and 6.8 and 9.47 and 11.17 and 1 Corinth 3.20 and Hebr. 4.12 And II. That evill thoughts are odious unto God and condemned by him Proverb 6.18 and 12.5 and 15.26 and 24.9 Esa 32.7 and 65.2 And III. That evill thoughts pollute and defile Ierem. 4.14 Matth. 15.19 Iam. 2.4 Psalm 56.5 And IV. That evill thoughts and the wicked devices of the heart shall bee frustrated and disappointed Iob. 5.12 Psalm 5.10 and 33.10 and 76.10 Prov. 12.2 and 19.21 and 15.22 Ezech. 20.32 and 38.10 And V. That evill thoughts by wicked men are sometimes magnified and obeyed Ierem. 18.12 And. VI. That evill thoughts are sinnes Proverb 24 9. Acts 8 22. And VII That evill thoughts shall be punished Proverb 12.2 Eccles 10 20. Esa 66.18 Ierem. 4.4 18. and 6.19 Mich. 7.13 Acts 8.22 And VIII That evill thoughts are therefore to be washed of Ierem. 4.14 and left Esa 55.7 and Iere. 23.22 and 25.5 Esa 1.16 Secondly there are good thoughts wherein we may observe these three things namely I. That good thoughts are praised and commended by God Prov. 12.5 and 21.5 And II. That good thoughts are directed by God Prov. 16.3 And. III. That good Thoughts come from God 2 Corinth 3.5 VERS 22.23.24.25.26.27.28 Verse 22-28 And behold a woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O Lord thou Sonne of David my Daughter is greevously vexed with a Devill But he answered her not a word And his Disciples came and besought him saying Send her away for shee cryeth after us But hâ—e answered and said I am not sent but unto the lost Sheep of the house of Israel Then came she and worshipped him saying Lord help me But hee answered and said It is not meet to take the Childrens bread and to cast it to Dogs And shee said truth Lord yet the Dogs eat of the crummes which fall from their Masters Table Then Iesus answered and said unto her O Woman great is thy faith be it unto thee even as thou wilt And her Daughter was made whole from that very houre § 1. And cryed unto him Have mercy on mee O Lord my Daughter is greevously vexed of a Devill Sect. 1 In this Canaanitish woman who came unto Christ in the behalfe of her Daughter wee may observe these things namely First she cryeth unto him Now crying is a signe of sorrow and griefe Secondly she cryeth Miserere mei Have mercy on mee shee doth not say Have mercy on my daughter but on mee as if shee would say it is I which am tormented and depressed with this evill Thirdly she cryâ—th Lord helpe mee verse 25. She doth not say Lord helpe my Daughter but me thereby shewing the true nature of true love which is to make our brothers misery ours Fourthly that shee may gaine good will the better of Christ shee calleth him Lord. Fifthly she insinuates her tribulation misery when she saith My Daughter is sore vexed of a Devill Quest Wee never reade that Sathan did more rage amongst men or was more cruel unto them then in Christs time upon earth Now what was the reason thereof Answ 1 First because the Devill did then principally endeavour to establish his kingdome against Christ hee knew that Christ came to destroy the workes of the Devill and therefore hee laboured the more earnestly to withstand him and to keepe his subjects obedient unto him Answ 2 Secondly the Lord permitted Sathan now to rage more then formerly that so the glory of Christ might be made the more illustrious and apparent by conquering and casting him out Sect. 2 § 2. I was not sent but to the lost sheepe of the house of Israel Quest 1 To whom was Christ sent Answ To sheepe from whence wee learne Observ 1 That the godly are like sheepe Iohn 10. Or those who desire to approve themselves to belong unto God must labour to be like sheepe Quest 2 Why must the children of God strive to be like sheepe Answ 1 First because the Lord will admit no dogs or swine or vultures or the like into his fold but only sheepe And therefore if wee desire to belong unto God wee must bee sheepe Answ 2 Secondly because when wee are like sheepe then wee are like unto our Lord Christ and never till then Hee was called a Lambe without spot Iohn 1. Yea Hee was as a Sheepe before the Shearer Esay 53. Quest 3 What analogie or resemblance is there betweene the faithfull and sheepe Answ 1 First a sheepe is a simple creature
Church and not the Scribes and Pharisees as Bellarmine himself confesseth Tom. 1. 1272. B. Quest 6 Can there be a Visible Church of Christ ad intra without a visible ad extra Answ The Visibility of the Church of Christ may be in two or three for although the whole Synagogue of the Jewes should have failed yet the Church should not have fallen because besides that people there were Melchisedech Iob Cornelius the Centurion and the Eunuch as is confessed by Bellarmine himself de Eccles milit li. 3. Cap. 16. Sect. Ad Tertium Yea at the time of Christs death when the Apostles failed and shrunk away for fear the profession of the faith and truth remained in the Blessed Virgin only August Epist 48. Quest 7 What is meant here by the Church of Christ or what doth our Saviour mean by this word Church Answ 1 First it signifies sometimes the place which is set apart and consecrated for the service of God and the celebration of Prayer Preaching and the Sacraments but not so here Answ 2 Secondly sometimes it is taken for some particular and nationall Church but neither so here Answ 3 Thirdly sometimes for that part of the Church which is Triumphant in Heaven Answ 4 Fourthly sometimes for all those who professe the name of Christ and who are called Christians But it is not taken in this sense here by our Saviour Answ 5 Fifthly sometimes for a particular assembly of Christians The Church which is in thy house salute Answ 6 Sixthly sometimes Church is taken for that part therof which is Militant or for all the faithfull flock of Christ And thus it is principally taken in this place By what markes or signes may this Church of Christ be knowne Quest 8 The markes of the true Church are these viz. First the word of God as it is revealed Answ and commended unto us by Christ and this is the chiefe and principall marke because it is given for the rule of the Church and is that whereby the Church is begotten and unto which she must cleave constantly and immovably Reade for the confirming of this note Matth. 7.24 and 10.7 and 13.23 and 17.5 and 28.20 Marke 13.10 and 16.15 Luke 24.47 Now by these and the likâ— places it is evident that the pure word of God not adulterated with the traditions and inventions of men is a notable marke of the Church of Christ Secondly a true and lawfull use of the Sacraments and Keyes according to the institution of Christ Matth. 28.19 Baptize them in the name of the Father Sonne and Holy Ghost Luke 22. Doe this in remembrance of me Iohn 20. Whose sinnes yee remit they are remitted c. Thirdly confession of the truth constancie and perseverance in the profession thereof and purity of life and conversation Matth. 5.16 10.32 So Peter in the â—ame of the other Apostles having confâ—ssed Christ to be the Son of the living God he in this verse presently addes Vpon this Rocke will I build my Church Fourthly obedience to the Ministerie in those things which Christ hath taught and ordained as Luke 10. Hee that heares not you heares not me c. Iohn 8. Hee that is of God heares Gods word And Matth. 10.14 15. § 6. And the gates of hell shall not prevaile against Sect. 6 it What is here meant by the gates of hell First for answer hereunto we must observe Quest that amongst the Jewes there was a greater Answ 1 Consistory and a lesser which differed in divers things and amongst the rest in place For I. The greater Consistory sate only at Ierusalem within the Court of the Temple in a certaine house called Lischath hagazith The paved Chamber because of the cuâ—ious cut stones wherwith it was paved by the Greekes it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pavement as Iohn 19.13 Pilate sate downe in the judgement seat in a place called the pavement II. The lesser Consistory sate in the gates of the Cities Now because the gates of the Citie are the strength thereof and in their gates their Iudges sate therefore it is said here The gates of hell shall not prevaile against it that is neither the strength nor policie of Satan Iewish Antiq. Godwyn pag. 234. Secondly our Saviour saith That the gates of Answ 2 hell shall not prevaile against this faith this Rock and those who confesse Christ with as good a faith as Peter did and the Metaphor is taken from the gates wherein the Jewes and Gentiles exercised their judgements as appeareth by Moses Gen. 22.17 and Iob 32.21 And because wicked Judges did there give false sentences as absolving the offenders and condemning the innocents therefore false judgement and tyrannicall Iudges and injurious Magistrates are called hell gates that is the gates of death or the judgement seats of death Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates of hell may be translated the gates of death or the gates of the grave The gates of Hades saith Christ shall not prevaile against or overcome the Church nor utterly destroy the faithfull neither at length have the victory for they may kill the bodies but they cannot hurt or touch the soules Now these gates are false Iudges malicious Magistrates and cruell Tyrants which sitting in judgement condemne the innocents and justifie the Malefactors and consequently may injure and wrong the bodies of the righteous but not their soules at all Peter not at Rome pag. 33. Answ 3 Thirdly by the gates of hell some understand vices sinnes and the corruptions of mans nature which shall neither raigne in their mortall bodies nor finally or totally prevaile against them Origen Ambros s It is questioned betweene us and Rome whether the Church of Rome may erre or not and wee affirme that it may that is any particular Church or visible Congregation and confirme it thus Argu ∣ ment 1 If any Christian Church hath this infallibility of judging so that it cannot erre then it must have it from some divine promise But there is no such thing promised to any Church Therefore no Church is exempt from errour If this place bee objected as it is by the Papists That Christ hath promised Object that the gates of hell shall not prevaile agaâ—nst his Church We answer First Christ speakes not here of any particular Answ or nationall Church and consequently not of the Church of Rome Sect. 7 § 7. And I will give to thee the keyes of the kingdome of heaven Mason de Min. Ang. l. â— cap 3. The Papists to prove the absolute and boundlesse power of the Pope alleage this place To thee will I give the keyes of heaven Marke say they Christ did not promise unto Saint Peter Clavem one key but Claves two keyes to wit First Scientiae the keyes of knowledge and with this key hee doth open the doore of the Scripture absolving all mysteries and resolving all controversies Secondly Potestatis the Key of power and with this Key he doth open the
Objection I referre my Reader to Chamier de Indulgentijs lib. 24. Cap. 15. Arg. 1. fol. 1098. Answ 2 Secondly the Keyes of the Church to binde or loose open or shut were no more committed to Peter then unto the rest of the Apostles as St. Hierome well noteth Cuncti claves regni caelorum accipiunt ex aequo super eos Ecclesiae fortitudo solidatur All the Apostles receive the keyes of the Kingdome and the strength of the Church equally is founded upon them al. Hier. lib. 1. advers Iovinian Answ 3 Thirdly this power of loosing if we speak of the internall Court of the soul is exercised by the Ministers in the Preaching of the Gospel not in the dispersing and distributing of pardons Vers 20 VERS 20. Then charged he his Disciples that they should tell no man that he was Iesus the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not simply signifie Iussit he commanded or prohibuit he forbad them but graviter interdixit he strictly charged or seriously prohibited them to tell that hee was Iesus the Christ Quest. 1 Why did our Saviour forbid them to make him known why did he charge them not to tell who he was would the Messia◠not bee known now when he is come yea did he not often discover himself to be the Christ unto the Jews Iohn 5. and 9. and 10. yea had he not commanded his Disciples to declare preach him unto all people and that publikely Mar. 10.27 Why then doth he now forbid them to preach the Gospel for to teach that he is Iesus the Christ which is here forbidden is no other then to preach the Gospel which is elsewhere commanded Answ 1 First our Saviour now forbids them to preach the Gospel because his death and suffering approaching and their mindes being troubled about it they were not fit to preach so Heavenly a Mystery Now whom to God sends about some notable employment or Embassage he fits also and armes with notable strength power and courage of the Spirit and he sends none whom he doth not thus fit Wherefore the Spirit not being as yet given unto them they were not fit and able enough for so great a work Cameron s pag 43 calce Answ 2 Secondly Christ being to leave his Disciples shortly would not expose them to so much hatred and malice as the preaching of the Gospel brought along with it but he would have them stay untill they were corroborated by the Spirit who was given unto them after his Ascension Luk 22.35 Cameron s Answ 3 Thirdly Christ being shortly to be crucified would not send his Disciples from him because it was requisite that they should be eye-witnesses of his apprehending arraigning condemning crucifying and resurrection that they might preach the truth of the Gospell the more confidently Fourthly this prohibition and charge which Answ 4 is here given is not to be understood absolutely but with limitation that is not as yet for after his Resurrection they are commanded to preach him to all nations And this is plain from a Parallel place in the next Chapter Chap. 17.9 where he forbids them to divulge his Transfiguration but withall addes this limitation Vntill the Sonne of man be risen from the dead Why would not Christ have his Disciples to Quest. 2 publish and declare him to be the Messiah till after his resurrection First as was said before in regard of them Answ 1 because he knew that they were not as yet sufficiently instructed in the faith nor sufficiently enriched with spirituall gifts and graces for the discharging of so great a work Secondly in regard of the Jewes because he Answ 2 knew that if his Apostles should tell that their Master was the Messiah yet they would not beleeve it but deride them for it For they would not beleeve it when he was risen again Thirdly Pareus in hunc locum fol. 764 thinks Answ 3 Christ gave this charge to his Apostles in regard of himself lest his death should by some means have been hindered and this Answer is warranted from that place If they had known the Lord of glory they would not have crucified him 1 Cor. 2.8 VERS 22. Then Peter took him Verse 22 and began to rebuke him saying Be it farre from thee Lord this shall not be unto thee Much was alleaged for Peters Primacie and Supremacie from verse 18 19. now from this verse we may gather a Reason for the contrary What reason was there why Christ should give the supremacie to Peter above or over the rest Argum Christ was no respecter of persons and if he had been then he should have been preferred whom he loved most If deserts be weighed Peter seems to deserve the least of al the Twelve for the Scripture reckons up his faults to be more in number and heavier in weight then any of the rest To passe by divers common infirmities there are foure grout faults which Peter fell into much amplified by the Fathers First he dehorted our Saviour from his passion in this verse Master favour thy self and was therefore called Sathan an adversary to the death of Christ and so to the Redemption of man Secondly in promising rashly not to deny Christ yea unto death whereas Christ had foretold him of his fall before Thirdly he denied his Master and that thrice yea with an Oath at the Instance of a Maiden and in a very short while before the Cocke crew twi◠Fourthly the last assault noted in Peter was that for the which he is reproved of Paul Galath 2.14 If the Reader would see this Argument prosecuted and enlarged let him reade Doctor Willeis symps fol. 157. 158. Vers 24. VERS 24. Then said Iesus unto his Disciples If any man will come after me let him deny himselfe and take up his Crosse and follow me Sect. 1 § 1. Whosoever would be my Disciple Observ Quicunque whosoever is as much as Si quis If any will be my Disciple to teach us That there is but one way for al men to come unto Christ or whosoever would come unto Christ must come by one the sameway for one man must not come by one way and another by another Marke 8.34 Acts 10.35 and 13.26 Quest Why must all come unto Christ by one and the same way Answ 1 First because hee is no respecter of persons Act. 10.34 Colos 3.11 Galath 3.28 Ephes 6.8 Answ 2 Secondly because we are all members of one and the same body 1 Cor. 12.13 Answ 3 Thirdly because God hath given but one Law and rule for all to walke by and there is but one way unto heaven Sect. 2 § 2. Let him deny himselfe Observ 1 Our Saviour would hence teach us That those who would be his must deny themselves Quest 1 Why must wee deny our selves and our own wils Answ 1 First because our wils naturally are corrupted and hinder us from obedience Galath 5.17 Phil. 2.13 Answ 2 Secondly because our wils draw us aside unto sinne Iames
Lambe without spot 1 Pet. 2. so wee must take heed that we suffer not as Malefactors but for well doing after the example of Christ Thirdly as Christ did not curse nor reproach Answ 3 those who persecuted him although they prosecuted him with hatred without cause 1 Peter 2 so although wee be punished as evill doers for righteousnesse sake yet we must not revile nor curse our Persecutors nor avenge our selves of them Fourthly as Christ prayed for his persecutors Answ 4 Father lay not this sinne unto their charge So must wee doe Mat. 5. Fifthly as Christ laid downe his life for us so Answ 5 should wee doe one for another 1 Iohn 3. VERS 26. What is a man profited Vers 26. if hee shall gaine the whole world and loose his owne soule Or what shall a man give in exchange for his soule Our Saviour doth not here put a Lambe betwixt two Wolves nor a Medium betwixt two extreames nor a man betwixt two evils but the soule betwixt two Orbes earth and heaven this world and the world to come And in his judgement fearfull is the judgement and miserable the condition of that poore soule who so labours for the earth that it looseth heaven For what will it profit a man to gaine the whole world and loose his soule As if hee would say heaven is the object and center of the soule heaven is that which the soule should seeke before all earthly things for nothing can make the soule happy if it be deprived of heaven nothing can be given unto the soule in exchange of heaven no place of pleasure can the soule find to rest her selfe upon if she bee shut out of heaven And therefore nothing should be more desired or endeavoured for in regard of our selves then a portion and inheritance in the Kingdome of heaven Or wee may learne hence That the chiefest endeavour of a Christian should be to make sure for his soule a mansion Observ and receptacle in heaven Wee should give no sleepe unto our eyes nor slumber unto our eye-lids untill wee were certainely assured that whensoever our soules should be separated from oor bodies they should bee clothed with our house which is in heaven For nothing can profit a man nor afford him pleasure if his soule be not made partaker of this habitation Reade Matth 6.33 Luke 10.20 and 2 Corinth 5.2 Heb. 11.10.16 Heb. 13 14. Why must our chiefest desire and endeavour Quest. 1 be rather to procure heaven for our soules then earth for our bodies First because as the soule is better then the body Answ 1 so heaven is better then earth And therefore great reason there is that wee should bee more carefull for that and of that which is best Secondly because not earth but heaven is the Answ 2 last scope of a Christian God hath created us unto heaven and heaven for us And therefore our chiefest endeavour should be for heaven Thirdly because onely heaven is solidely Answ 3 good and very good for us yea and a constan good thing whereas other things are eithe evill or deceitfull or inconstant And therefore it is reason that wee should labour most for heaven Answ 4 Fourthly because if the soule after her separation from the body be not made partaker of heaven she shall be cast into hell where there is nothing but weeping and wayling and gnashing of teeth where the worme never dies nor the fire goes out but torments the soule night and day world without end And therefore seeing the soule yea both soule and body is made eternally miserable except it enjoy heaven great cause there is that our principall care should be for that Quest. 2 What good things are there in heaven that wee must thus desire and labour for it Answ 1 First there is an absence of all evils whatsoever Esay 25.8 Revelat. 21.4 Answ 2 Secondly there is joy yea an ample joy and a joy which no man can take away Matth. 15.21 Iohn 16.22 24. Answ 3 Thirdly there we shall be Kings for heaven is called a Kingdome and that in a threefold regard namely I. For the glory thereof which is threefold to wit First of the body Dan. 12.3 Matth. 13.43 and 17.2 1 Cor. 15.42 And Secondly of the mind because there our knowledge shall be perfect 1 Corinth 13. And Thirdly of the state for glory and honour and peace shall all they have who gaine admission into the Kingdome of heaven Rom. 2.10 II. Heaven is called a Kingdome Propter co-regnum in regard of that co-heireship and joynt Kingdome which wee shall have with Christ our Head Revel 21.2 III. Heaven is called a Kingdome Propter dominium mentis in regard of the freedome the soule and mind shall there have who shall be perfectly delivered from all base and vile lusts yea all her enemies Answ 4 Fourthly there wee shall have good society and gracious company namely I. With all the godly 1 Thess 4.17 And II. With Abraham Isaac Iacob and all the Patriarkes Matth. 8.11 Luke 13.28 And III. With all blessed Martyrs And IV. With the Angels and Arch-angels Luke 20.36 And V. With Christ our eldest brother Iohn 17.24 and 1 Thess 4.17 Yea VI. With God our Father 1 Iohn 1 3. Answ 5 Fifthly there wee shall be pure without spot or wrinkle clothed in white raiment Reade Ephes 5.27 Revelat. 3 4.18 and 6.11 and 7.9 and 19.8 Answ 6 Sixthly there wee shall be like unto the Angels the sonnes of God yea like unto Christ the onely begotten Sonne of the Father Matth. 22.30 Luke 20.36 Matth. 17.2 and 2 Corinth 3.18 and Philip. 3.21 and 1 Iohn 3.2 Answ 7 Seventhly there death shall be swallowed up in victory now this victory over death began when Christ mauger the power of death rose again but is not perfected and compleatly finished untill the generall Resurrection after which death shall have no more power over any of the faithfull but they shall live for ever with Christ in the Kingdome of Heaven where death dare not come Reade 1 Cor. 15.26.54 Hebr. 2.14 Revel 21.4 Eighthly there and then Sathan also shall bee Answ 8 troden under foot Revel 12.9 and 20.10 Ninthly there we shall see God which is the Answ 9 height of our happinessesse Matth. 5.8 that is not onely I. The glory of Christ Iohn 17.24 But also II. The Majestie of the Father Moses could not see Gods face Exod. 34. But in heaven wee shall see him with open face 2 Cor. 3.18 and know him as we are known 1 Cor. 13.12 And therefore these things considered we may safely conclude that Heaven is worth our first and best and utmost endeavours What must we particularly and principally Quest. 3 endeavour after and labour in for the enjoying of this heaven and haven of happinesse Answ 1 First we must long fo it and hunger after it before all other things Philip. 1.23 and 2 Corinth 5.2.4 c. Gratissimi servi est non haerere praesentibus
lest we fall into the irefull hands of God Heb. 30.31 for then we shall either be punished with temporall or eternall torments § 2. Cut it off pluck it out and cast it from thee Sect. 2 Is the body to be dismembred No Nâ—â— mutilarâ—lum corpus sed fraenandus usus Quest 1 sâ—â—sâ—â—â— Calvin s Non praecipit damna corporis Hilar. s Non de membrorum compage disturbandâ Chrysostome s Quest 2 Why may not the body be dismembred and mutilated Answ 1 First because the members of the body want the sense of sin Potes cogere manum ut pecâ—et manus te cogere non potest Hilar. s Thou maist constrain thy hand and force it to sin but thy hand cannot compell thee unto evill Answ 2 Secondly Otiosum damnum corporis relictâ voluntate concupiscentiae Hilar. It is to no purpose to cut off an hand and pluck an eye out of the body so long as lust and concupiscence remain in the soul Answ 3 Thirdly Quia crimen non carnis sed voluntatis non oculus sed per oculum animus intuetur Chrysost s Because the fault when a man sins is in the will not in the flesh and it is not the eye that lustfully looks upon beauty but the minde by the eye And therefore unwarrantable was the practise of Leo the first who cut off his hand because by the kisse of a Matron he was inflamed and kindled unto lust Sabel 5.6 Sect. 3 § 3. For it is better for a man to enter into Heaven having but one hand foot or eye c. Quest Shall any be lame in Heaven Answ 1 First certain it is that there shall be no deformity in Heaven neither shall there be any wounds or lamenesse there Answ 2 Secondly some say that our Saviour speaks of the losse of these members in this life but it is here said It is better to enter into life not to remain or abide in life having but one hand c. And Mark 9.43 45 47. it is called the kingdom of Heaven and in both places is diametrally opposed to Hell Answ 3 Thirdly some say that our Saviour speaks comparatively as if he should say put case that thou shouldest be deprived of thy eye for ever yet it were better to have one in Heaven than two in Hell Answ 4 Fourthly we may safely and certainly answer that the speech is figurative and therefore the letter thereof is not too strictly to be pressed or urged Sect. 4 § 4. Than having two to be cast into hell fire Observ 1 We may learn hence that it is necessary that we be separated either from God or from sin or that either the sin or sinner must necessarily perish either sin must be cast off or the sinner must be cast into hell fire 1 Tim. 2.19 Mat. 7.23 Rev. 2.5 yea it is an excellent sign of a Saint and sanctified man to be totally separated from sin and the occasions thereof Object Against this it will be objected If this be a mark of a holy man then none are holy for these things can none do viz. separate themselves from sin and the occasions thereof Answ Although of our selves we cannot yet by Gods assistance we may and that two manner of waies namely First by a sincere purpose of heart Acts 11.33 Rom. 7.17 20. And Secondly by an increase of grace for thereby we shall be taught and enabled I. To sin more seldome every day than other And II. To check and reclaim our selves sooner from sin than formerly And III. To lament bewail and be more sorry for our sins and more condemn our selves for our iniquities than heretofore And IV. To love sinne lesse but hate it more then hitherto we have done And V. To love good things and godly duties better every day then other Why is this place so expresly thrice repeated Quest 1 that is both Mat. 5.29 30. and 18.8 9. and Mark 9.43 45 47 First it is repeated for the certainty of the Doctrine Answ 1 Observ 2 or to teach us That the condemnation of the wicked is most certain or That sinners shall certainly be cast into hell Mat. 5.18 and 24.35 Psalm 19.17 and 1 Cor. 6.9 Gal. 6.7 Psal 11.6 Rom. 2.8 12. How further doth it appear that sinners shall Quest 2 certainly perish First because Tophet was prepared for such Answ 1 as Heaven was prepared for the righteous and therefore the one is not more sure of Heaven than the other is of Hell reade Esa 30.33 Prov. 16.4 Rom. 9.22 23. Secondly it appears evidently that the wicked Answ 2 shall perish thus The Lord can as well cease to be as not to be just but he should not be just if he should not punish the wicked and make a difference between them and the righteous and therefore they shall never go unpunished 2 Thes 1.6 7. And therefore sinners must not delude themselves and think that they may sin and live for they must either leave their sins or lose life everlasting they must either turn from their iniquities or submit themselves to hell fire and everlasting death Must all adulterers and drunkards and sweaters Quest 3 and the like be cast into hell Certainly all such shall except they repent Answ for true Repentance onely approves Faith to be true Secondly this place is thrice expresly repeated Observ 3 for our instruction to teach us That the repetition and recapitulation of Answ 3 those things which are taught is commodious and profitable 2 Pet. 1.12 and 3.1 And that I. Because many often are not present when things are first taught and delivered And therefore a short recapitulation of those things can neither be displeasing to those who have heard them nor unprofitable unto those who heard them not II. Because many often are present which attend not and therefore a brief repetition will sharpen and quicken their attention We must sow and water if we desire that our labours may be profitable III. It is evident that repetition of what hath been formerly preached is very profitable because it is very hard for us 1 To understand divine Truths And 2 To beleeve all saving Truths And 3 To love all holy duties and things which are taught unto us And 4 To remember those things which are delivered and taught And 5 Seriously to mark and observe them Now it is necessary that all these should be done and therefore a brief rehearsal of what was formerly more amply delivered must needs be profitable unto all who desire to be understanding and good hearers IV. A short repetition is yet further profitable in a threefold regard namely First in regard of our selves for the hearing of that twice which nearly concerns us doth imprint it deeper and fixe it the surer in our hearts Secondly in regard of our judgment and understanding for those things which we understand not at all or not right or not sufficiently at the first hearing we shall understand the better by a second
recapitulation And Answ 3 Thirdly in regard of our Bretheren for by that means we may be the better inabled to help their memories Thirdly this place is thrice expresly repeated for our meditation to teach us That the punishments Observ 4 and torments of Hell and the eternity thereof are alwaies to be meditated and remembred Quest 1 Why must we thus meditate of the bottomelesse pit and the torments thereof Answ 1 First because it will be a means to preserve us from sin And Answ 2 Secondly to weane our affections from this wicked world And Answ 3 Thirdly it will make us more carefull to prepare our selves for Heaven And therefore let us meditate and seriously remember these three things viz. I. How suddenly we may be called by death unto judgment And II. How severely we shall be judged Index nec pecuniâ nec penitentiâ c. August de Symbol No bribe can be fastned upon that Iudge no tears will prevail with him Tum Potentissimi Reges-Aristotelis Argumenta-non proderunt Hier. Epist ad Heliodorum At the day of judgment the most potent Princes shall find no more favour then the poorest persons yea then neither Tullies Rhetorick nor Aristotles Logick will a whit avail them III. Meditate how inevitable Hell is and how impossible it is for a wicked man to avoid the eternall punishment thereof It is impossible for men by any art or power or pollicy to shunne death and as impossible to escape judgement after death and alike inevitable is punishment after judgment unto all that are wicked dying without Repentance for Christ hath preached and the Holy Ghost thrice repeated That those who will not cut off and pluck out and cast from them their sins shall together with their sinnes be cast into Hell Fire Verse 10 VERS 10. Take heed that ye despise not one of these little ones For I say unto you that in heaven their Angels do alwaies behold the face of my Father which is in Heaven Sect. 1 § 1. Their Angels The Rhemists urge these words to prove the Object 1 protection of Tutelary Angells a great dignity and marvailous benefit it is say they that every one hath from his nativitie an Angell for his custody and patronage against the wicked before the face of God Hâ—er s And the thing is so plain that Calvin dare not deny it and yet he wil needs doubt of it Lib. 1. Institut cap. 14. § 7. First Calvin doubteth not of the Protection of Answ 1 Gods Angels but whether every one hath a severall Angell appointed for his custody from his nativitie that he justly doubts because no place of Scripture evidently proves it Secondly this the Scripture doth avouch that Answ 2 sometimes one Angell hath the charge of a great many men sometimes many Angels are ready for the defence of one man yea all the Angels with one consent do wait for our preservation as is proved clearly by Calvin in the place cited Thirdly Hierome doth not mean that every Answ 3 one hath his severall Angell for he alleadgeth for the proof of his exposition Paraphrase The Angell of Ephesus Thyatyra Philadelphia and the rest Where if the word Angell were to he understood of heavenly spirits yet it is one Angell for the Church of a whole City and not for every person one Fourthly Chrysostome affirmes that by Angels Answ 4 here are understood not the inferiour but the superiour whereby he signifies that every one hath one superiour Angell alone but yet that he may have divers other inferiour Angels See Cartwright and Doctor Mayers The Papists urge this place amongst others Object 2 for the proof of the invocation of Saints In these places say they Zachar. 1.12 Revelat. 8.3 Daniel 10.13 Psalm 91.11 Matth. 18.10 the Angels intercede for the living and have care of them in particular And therefore much more ought the Spirits anâ— soules of men so to doe and consequently we may call upon them First in some of the places quoted the Holy Answ 1 Ghost speaks of the intercession of Christ for his Church Secondly the Argument is sick of a Non sequitur Answ 2 The Angells intercede for the living and care for them in particular therefore so do also the souls of the deceased follows not because to the Angels is committed the care of the faithfull in the earth as appears from this verse and Psalm 91.11 and Heb. 1.14 But wee reade of no such charge or power given to the deceased Saints Thirdly in Revelat. 8. Iohn declares a vision Answ 3 wherein by Saints he understands the Saints on earth and not them in Heaven and by the Angel he understands Christ as Daniel 10.13 Fourthly in this place here is nothing at all of Answ 4 the intercession of Angells in particular Scharp de eccles triumph 38. § 2. They behold the face of my Father Sect. 2 What is meant here by the face of God or Quest 1 how many waies it is taken in Scripture First sometimes the face of God is taken for Answ 1 his presence in generall as Genes 4.16 Iudg. 6.22 Iob. 1.12 and 2 7. Psalm 89.14 and 96.13 Zachar 2.13 Answ 2 Secondly sometimes the face of God is taken for his familiar presence as Genes 3â— 30 Exod. 33.11 Numb 12.8 and 14.14.15 Deut. 5 4. and 34.10 Answ 3 Thirdly by face is sometimes signified and meant the sight knowledge and acknowledgement of God Iob 1.11 and 2.5 and 13.20 Psâ—l 10.11 and 51.9 and 139 7 Eccles 8.8.12.13 Esa 26.17 and 65 3. Ierem. 4.1 and 16.17 Hos 7.2 Ionah 1.3.10 Answ 4 Fourthly sometimes by Gods face is meant his presence in the Temple Sanctuary Holy worship as 1 Samuel 2.18 and 13.12 and 21.6 and 2 King 13.4 and 2 Chron. 34.27 Psalm 95.2 and 119.58 Ierem. 26.10 Hag. 1.12 Zach. 7.2 and 8.21 c. Answ 5 Fifthly the face of God is sometimes taken for his presence in Heaven as in this verse and Psalm 16.11 and 1 Cor. 13.12 and Revelat. 22.4 And Answ 6 Sixthly sometimes for his providence Psalm 104.29 And Answ 7 Seventhly for his love mercy and favour as Exod. 33.14 Esa 63.9 And Answ 8 Eighthly sometimes for the Majestie glory and terrour of God Exod. 33.18 Iudg. 5.5 Nehem 1.5 6. Psalm 68.8 and 97.5 and 114.7 Esa 63.1 2. Ioel 2.6.10 And Answ 9 Ninthly sometimes face signifies anger and revenge Numb 10.35 Ierem. 3.12 and 4.26 and Psalm 21.10 and 1. Peter 3.12 And Answ 10 Lastly by Face is meant Gods remembrance to punish those that are wicked Nehem. 4.5 and Ierem. 18.3 Quest 2 What is the nature and property of Gods Face Answ 1 First it is invisible and cannot be seen Exod 33.20 23. by mortall eye Answ 2 Secondly it is our hope and trust Proverb 17.15 Answ 3 Thirdly it is sweet and most delectable Psalm 89.14 Answ 4 Fourthly it seeth al things for the proof hereof see the places quoted above Answer 3. of the former Question Quest 3 What is required
unto God and how great thy debt is yea remember if thy brother sin daily against thee so dost thou against God and if thou daily forgive him a few offences thy Father daily forgives thee many But my easinesse and readinesse to pardon him Object 2 will make him more obstinate and injurious against me and therfore why should I forgive him Do thou what is thy duty to do Answ and what the Lord requires of thee and commit the successe and event unto God yea remember that although many wickedly abuse the Lords long suffering and patience unto their own destruction yet the Lord ceaseth not to bestow many mercies upon them making his Sun to rise and his rain to fall even upon such But this pronenesse to pardon those who offend Object 3 me will make others despise and slight me and therfore for this cause it is not good to bee so easie and ready to remit Saint Paul hereunto answers that glory honour Object 4 and peace are prepared by God though not by men for all those who continue in well doing notwithstanding all the lets and hinderances of the world Rom. 2. Yea those who honour God shall be honoured in heaven by God though despised on earth by men But David cursed his enemies for their mischiefe done against him and prayed for their destruction and therefore why may not I Answ 1 First sometimes it is true that David prayed against the Counsels of his enemies and that God would infatuate them and frustrate them as that of Achitophel and thus may wee desire wish and pray for the peace and prosperity of the Church and children of God and that the Lord would infatuate all the plots of the wicked intended againâ—t them Or Answ 2 Secondly David prayed for some temporall calamity to be inflicted upon the bodies of his wicked enemies that therby their soules might be saved and thus wee may desire the Lord to shew his power and justice upon obstinate sinners that therby they may learn to fear and tremble before him and turn unto him and so by a corporall punishment be freed from an eternall Or Answ 3 Thirdly David prayed for the finall destruction of his enemies and that two manner of wayes namely either I. For the destruction of all his enemies in generall whosoever or wheresoever they were Or II. For the destruction of some more particularly whom by divine inspiration he knew to be the enemies of God and his Church Now these are not to be imitated by us wee having in the Gospel both a Precept and President to the contrary First wee are commanded to blesse those who curse us and to pray for those who persecute us Mat. 5. Secondly Christ did not revile when hee was reviled 1 Pet. 2. nor curse those who crucified him but contrarily prayed for them Object 5 Wee are but men and therefore it must not be expected that wee should doe as Christ did Answ The dutie here required hath been performed by men and not only by Christ yea if we bee regenerate men wee also in some measure may perform it Ioseph although he was a man yet hee forgave his brethren who had sold him to be a slave unto heathens David was a man and yet hee forgave Saul his enemy who pursued his life Stephen was but a man and yet he forgave and prayed God to forgive those who stoned him Object 6 But I am never able to forgive my neighbour as God forgives me and therfore it is but lost labour to endeavour it Answ Indeed it is true that wee cannot forgive as the Lord forgives in regard of the quantity but wee may according to the quality if we forgive them candidly cordially faithfully and ex animo for a spark is true fire and a drop is true water Quest 5 Whether can the remission of sinnes be made void or not that is whether doth the Lord remember impute and punish those sins which once hee had pardoned for it seems by this Parable that hee doth hee first pardoning the debt and freeing the servant from his bond verse 27. and afterwards for the debt casts him into perpetuall prison there to endure eternall torments First we must here observe That this is a Parable Answ 1 and that similitudes and parables are not so to be accommodated and applied unto those things for the declaration and manifestation wherof they were propounded that they ought to agree and square with the things themselvs in all things for then they should not be parables but the things themselvs And therfore we must alwayes look to the mind of him that propounds the parable and observe for what end he propounded it and what he would have or principally aims at in the propounding of it for otherwise many absurdities will often follow from Parables Wherfore seeing this is a Parable wee ought not too subtilly to apply or rather to wrest all the words of the Parable unto the thing wherof Christ speaks but onely to consider the mind and purpose of Christ in the propounding of the Parable Secondly Christ had taught his Apostles and Answ 2 in them all of us to pardon those injuries offences and debts which our brethren have committed against us and do owe unto us verse 21.22 And then presently addes this Parable for the confirming and declaring of his purpose Now our Saviours scope herein is to shew that it is necessary that they should forgive their brethren who desire to be forgiven by their Father In this Parable I. Our Saviour propounds the example of a King who forgave a great debt unto one oâ— his servants and hereby would teach us that wee have a Master and Lord in heaven who is gentle easie to be entreated and ready to forgive sin but so that when wee are not able to pay our debts or to satisfie for our sins we beg mercy at his hands and pray unto him for pitty and pardon The King here releaseth not his servant nor remitteth his debt untill he humbleth himself before him and confesseth his present inability to pay and prayeth for mercy Thus although the Lord be naturally slow to conceive a wrath and ready to forgive yet wee cannot hope to be forgiven except we confesse our sins and humble our selvs before our God and crave mercy at his hands because upon these conditions the Lord offers mercy unto us II. Christ in this Parable propounds unto us the example of a servant who would not pardon his fellow servant and lays down the words of the King his Master unto him shouldest not thou also have had compassion on thy fellow-servant even as I had pitty on thee verse 33. And hereby our Saviour would teach us that God requires of us that we should pardon our brethren who have injured us when they aske forgivenesse of us and remit the debts of those who are not able to pay III. In this Parable our Saviour declares the words and deeds of the King unto this
knowledge of God and the faith of Christ Answ What is Regenerated in those who are regenerated Quest 4 The whole man that is Answ as well the body as the soule but it begins in the mind and therefore the Apostle exhort us to labour to be renewed in the spirit of our minds Ephes 4.23 Rom. 12.2 Who Regenerates Quest 5 CHRIST as God by his Spirit Answ and hence the Apostle saith Yee are taught by Christ Ephes 4.21 and yee are created anew according to God vers 24. Unto whose examplar or according to whose Quest 6 patterne is Regeneration to be wrought According to the exemplar Answ and similitude of Christ For those who are regenerated must labour and endeavour to be like unto Christ 1. Iohn 3.3 Wherein doth Regeneration consist Quest 7 In the putting off the old man Answ and putting on the new Ephes 4.22 What are the parts of this new man which is Quest 8 to be put on True righteousnesse and holinesse Ephes 4.24 Answ Where and when is Regeneration to be Quest 9 wrought Answ In this world and that while wee live but it shall be perfected in Heaven Quest 10 For what ends doth God Regenerate us Answ 1 First that wee might serve him in righteousnesse and true holinesse Luke 1.74 75. And Answ 2 Secondly that wee might be saved at the last day Iohn 3. These eight last Questions I have onely briefely named because if the Reader would see them all enlarged let him read Zanch in Ephes Cap. 4. Page 327. 328. 329. 330. 331. Quest 11 By whom or by what meanes is Regeneration wrought Answ 1 First by the holy Spirit as the immediate cause Iohn 3.5 And therefore wee must not resist the holy Ghost nor greeve him nor quench his motions but waight carefully for his comming and attend diligently unto his cals and cry mightily unto the Lord to give his holy Spirit unto us Answ 2 Secondly Regeneration is wrought by the knowledge of Christ or by the word which is the instrument to beget the knowledge of Christ in us Ephes 4.21 Iames 1.18 And therefore two things are here required of us if we desire to be regenerate namely I. Wee must attend constantly to the preaching of the word because the mouth of the Minister is the conduite pipe by which the seed of the word and the life of grace is derived unto us II. Wee must hide the word in our hearts it is a seed now if the seed be hid in the earth it will spring vp it is a medicine and if it be taken downe it will heale it is a pure Fountaine and therefore if we delight our selves therein it will purge the word is a quickning word and is full of life and therefore if we be carefull to listen to the counsell and direction of the word and to embrace it and walke according thereunto it will be a meanes to animate and enliven us Quest 12 What are the fruits and effects of Regeneration Answ 1 First a striving strugling and wrastling against sinne for those who are regenerated will contend with and warre against sinne as their greatest and deadliest Enemy Now because naturall and unregenerate men often resist sinne it will be convenient to shew the difference betweene the striving of the Regenerate and Unregenerate man I. The first difference shewes it selfe in the very faculty resisting For First the naturall morall and unregenerate man doth not resist sinne with the Will but with the Conscience for the Will consents unto sinne and would sinne but the Conscience reclaimes him with-holds him from sinning and makes him that though he would willingly yet he dares not the Dog desires the meat which hee sees hang or lye by him and would gladly eat it but forbeares for feare because the whip hangs by and he knowes he shall be beaten if he doe Thus the Will of the wicked man runnes after sinne but the terrour and feare of punishment makes the Conscience withstand But Secondly the Regenerate man resists sinne with the Will as well as with the Conscience as he would not be punished so he would not sinne and he forbeares tasting of the forbidden fruit because it is hurtfull unto him and because he loves it not Malum quod volo Romans 7.19 Paul conceived sinne to be an evill and therefore with his will resisted it and those who are Regenerate assoone as they know a thing to be sinne so soone they hate it because it is sinne and not for feare of punishment This difference betweene the good and bad mans abstinence from sinne is so cleere that Horace by the light of nature could see it and thus lively expresse it Oderunt peccare maliformidine paenae Oderunt peccare boni virtutis amore And therefore if wee desire to know whether wee be Regenerated or not we must not so much enquire whether wee hate sinne or not Or whether wee resist it or not As wherefore whether for the feare of punishment or for the love of God and hatred of sinne as sinne though no punishment were allotted thereunto by God at all II. The next difference betweene the striving and strugling of the Regenerate and Unregenerate man against sinne shewes it selfe in the object of the Contention and strife For First the naturall and morall man for the most part at least if not alwayes strives and warrs onely against grosse and enormious sinnes and such as are obvious and odious unto men but for lesser sinnes which the world makes lesser matter of or which are unseene and unknowne unto men they care not to withstand or resist at all Wicked thoughts evill words jeasting which is not convenient and the like they never regard by which they shew plainly that they feare more to offend and displease man then God But Secondly the Regenerate man wrastles and warres against all sinnes whatsoever whether great or small whether externall or internall whether of omission or commission yea hee not onely strives against those evill things which are conspicuous to the eye of the World but also greeves for and strives against his faint endeavours and drousinesse in the performance of good workes yea against all evill workes Lascivious lookes and corrupt thoughts And therefore if wee desire to know whether wee be Regenerated or not let us examine whether wee beare an equall hatred unto all sinnes alike whether wee are equally watchfull against all sinnes alike and whether wee equally warre against all alike because they are sinne and seene and taken notice of by God and displeasing unto him III. The next difference betweene the striving of the Regenerate and Unregenerate man against sinne shewes it selfe in the consideration of those things which move unto this strife or in the thing striving The Apostle Paul saith The Flesh lusts against the Spirit and the Spirit lusts against the flesh Galath 5.17 Whence observe two things viz. First in the Regenerate man the Spirit lusts against the Flesh that is Spirituall
wakes and workes or eates and walkes when he doth none of them but it will not follow from hence that therefore he which is awake cannot be sure that he is awake or certainly knowe what hee doth Thus an hypocrite may dreame that he is a righteous man when there is no such thing but the Regenerate man knowes that he is such and is not deceived And therefore we must examine ourselves whether the Spirit of God witnesse unto our spirits that we are the Children of God and created in CHRIST JESVS Answ 4 Fourthly the last effect of Regeneration is an encrease and augmentation of grace For as the naturall so the supernaturall and spirituall life hath in all the parts thereof a proportionable encrease Iohn 15.2 Colos 2.19 all the members drawing unto themselves a fitting augmentation Here observe that there is a double encrease namely I. In quantity as a man encreaseth in strength and stature untill the age of 25. And II. In quality as a man after 25 encreaseth in wisedome solidity experience and the like So the regenerate labours First to encrease in the quantity and number of graces and vertues Philip. 4.8 and. 2. Peter 1.5 6 7. And then Secondly in the measure degree and extent of them For the Child of God must labour endeavour daily to bring the habits of grace unto act when there is in a manner no grace or vertue which he hath not in some measure attained unto and shewed forth in his life he must then strive unto a greater measure and degree of them This is clearely pointed out by St. Peter who I. Exhorts the Children of God to adde to their faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity 2. Peter 1.5.6.7 And then II. Exhorts them to abound in all these verse 8. But as men both before they be five and twenty yeares old and after have agues feavers fals sicknesses which hinder for a while their growth and encrease both in quantity quality so have also the Regenerate children of God And therefore they must be so much the more watchfull over their wayes and industrious in the use of all good meanes And therefore we must examine whether we be alwayes children or whether we growe up daily in grace What is here required of all men Quest 13 To prove and examine themselves Answ whether they be regenerated or not For those who are negligent in this enquiry and examination must needs be either in perill or paine either in danger or distresse First it is dangerous and most full of perill to neglect the enquiry of our Regeneration and take it up onely upon trust Jf a thiefe should goe singing to the gallowes hoping verily that the King would send him a pardon and then find none but be cut off suddenly contrary to his expectation his death must needs be so much the more horrible So if men crye peace unto themselves when they are not as yet regenerated and perswade themselves that their condition is happy when the contrary is most true they will be so much the more confounded when they finde their hope and expectation so miserably frustrated Secondly at the best those who neglect seriously to examine themselves whether they be regenerated or not must needs be full of anguish sorrow and mourning If a man were lead unto execution and were ignorant of any pardon granted unto him from the King he must needs goe mournfully to his death although a pardon did there attend him because he was not certaine of it So if those who belong to the covenant of grace be negligent in the examination of their evidence their comfort must needs be small true faith and lively hope being the parents of solide joy What is required of those who are Regenerated Quest 14 First it is required of them that they be carefull Answ 1 to nourish this life in themselves For unto those who are regenerated is given both a capacity to receive nourishment and also a desire of nourishment and therefore they must be carefull to nourish and cherish this spirituall life which in Regeneration is infused into them Here observe that there are many things which hinder nourishment and growth which we must warily avoide viz. I. Contagion and infection those who eate and converse and dwell with sicke men oftentimes are taken with the same disease and sicknesse whereby they are debilitated and weakned So he who walkes with a wicked man is made worse and his course and progresse in Religion in tanto is hindered Hence Salomon saith walke not with an angry man least thou learne his waies which may be applyed to all Sinners and a Caveat to the Righteous to beware of all society which is wicked Acts 2.42 We are commanded to save our selves from the generation of the wicked because wee may easily bee seduced by them as Adam was by Eve David saith Depart from me yee wicked because I will keepe the Commandements of the Lord as if he would say the Society of wicked men will hinder me from the service of the Lord. So Paul exhorts us to depart from every brother which walkes inordinately because a little Leaven leaveneth the whole lumpe II. Poyson for that contaminates and corrupts both the meat and all the nutritive faculties now this poyson is Sinne which contaminates and pollutes the whole man and hinders the increase and progresse of Grace III. The excesse of meat which distempers and disorders the whole body hurts and hinders the nourishment thereof this is the excesse of worldly delights which though otherwise lawfull yet immoderately used becomes a baite and snare to entrap the soule IV. Hunger and the want of good food hinders the nourishment of the body for oftentimes the lesse the stomacke eates the worse it is So if we starve our soules and deprive them of their fitting food no wonder if we doe not growe and encrease in truth And therefore if we desire to nourish and cherish our spirituall life which is infused in us in our Regeneration we must warily shunne all wicked society we must carefully avoide all sinne and iniquity we must moderate our delights in all wordly things and we must feed our soules with spirituall exercises Answ 2 Secondly as those who are regenerated must be carefull to nourish spirituall life in themselves so it is required of them also to labour to propagate spirituall life in others For Nascitur indignè per quem non nascitur alter that is Vnworthily that man doth live Which to another doth not life give And therefore all the Children of God must watch all occasions of doing good unto others in their generall calling as Christians whether by instruction or reprehension or admonition or consolation but chiefely every man must be carefull in his particular calling to bring those unto CHRIST whom God hath put
under his Sect. 2 charge § 2. Ye shall sit upon twelve thrones judging the twelve Tribes of Israel Object Some object this place to prove that CHRIST is not the judge of the world arguiug thus It is said here that the Apostles shall judge the twelve Tribes of Israel and 1. Corinth 6.2 The Saints shall judge the World Therefore Christ is not the onely Iudge of the world Answ The authority of judgement and giving sentence at the last day is proper to CHRIST alone and doth neither belong to the Apostles nor Saints so that they then shall judge onely as witnesses and approvers of CHRISTS judgement but of this something morefully in the following question How shall the Apostles judge the twelve Tribes of Israel seeing that CHRIST himselfe saith Iohn 5.22 The Father hath given all judgement to the Sonne First at the last day of judgement there shall be Answ 1 three sort of Iudges to wit I. Some shall judge in power now this power is either First absolute and independent and thus God the Father shall judge the world Genes 18.25 Shall not the Iudge of all the world doe that which is just Or Secondly delegate and derived and thus Christ as man shall judge the world Iohn 5.22 II. Some shall judge Assessoriè as Judges laterall or assistants and thus the Apostles shall judge the world as it is said in this verse III. Some shall judge by approbation that is they shall sit with the Judge in judgement to approve the sentence of the Judge and thus all the Saints and faithfull shall judge the world 1. Cor. 6 2. Secondly the Apostles shall judge the twelve Tribes of Israel three manner of wayes to wit Answ 2 I. By their doctrine and preaching of the Gospell because according unto that the sentence shall be pronounced at the last day Rom. 2.15 That is those at the day of judgement shall be acquitted that have beleeved and obeyed the Gospell and on the other side they shall be condemned that would not beleeve and obey it II. The Apostles shall judge the Jewes by their testimony which shall so convince them that they shall not be able to pretend ignorance of that doctrine according to which they shall be judged As CHRIST saith Matth. 24.14 That the Gospell shall be preached in the whole world for a testimony against them So the conscience of the Jewes will convince them and bring unto their remembrance when they see the Apostles what they both did and said amongst them for their edification and salvation and which obstinately and perversely they contemned and despised III. The Apostles shall judge the Tribes of Israel by their example for if the Jewes should pretend that the doctrine of the Gospell was too abstruse and sublime for them and that they were neither able to perceive it nor receive it then the Apostles will be set before them as exemplars of the contrary who being rude and illiterate men did notwithstanding vnderstand the doctrine of the Gospell and were thereby regenerated and made the children of God Chem. harm pag. 1827. § ult § 3. And shall inherit everlasting life Sect. 3 Who are enemies unto eternall life or erroneous Quest 1 and hereticall concerning it First the Atheists who deny it Answ 1 Post mortem nulla voluptâ—â—s in any thinke that it is with man as with beasts when they are dead they are gone and they are neither sensible of paine nor of pleasure after this life But this is directly contrary to the text Answ 2 Secondly those are here erroneous who divide life everlasting that is which grant that the soule is eternall but deny the Resurrection of the body This belongs unto the enemies of the Resurrection whereof we have to speake elsewhere and therefore here I omit it Answ 3 Thirdly the Chiliastes and Millenaries are also here erroneous now amongst them there are divers opinions namely I. Some hold that the joyes of heaven and eternity it selfe were onely to continue for the space of 1000 yeares and then to cease Danaeus 29. Prateol 347. bâ—et 128. II. Some held that the Saints should wallow in the life to come in all carnall delights and fleshly pleasures and this is reported to be the opinion of the Mahumetanes but Mr. Bedwell shewes the contrary III. Some hold a double time namely First that the righteous should have joy and the wicked sorrow and paine for the space of one thousand yeares And Secondly that after that time the world should be renewed and the devils and damned spirits freed from their torments This was Origens opinion and it was condemned and judged erroneous by the 5. Counsell of Constantinople Prateol 378. § 9. IV. Some expresse and explicate this opinion by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the soule thus not knowing how to agree amongst themselves Answ 4 Fourthly they erre concerning life eternall who hold that it may be merited by the labours endeaouvers and workes of man Object Against this Bellarmine objects life eternall is promised to good workes in this verse but a promise made with a condition of worke makes that he which fulfils the worke doth deserve the thing promised and may of right require it as his due and deserved reward Answ Durande in 2. d. 27. q. answers singularly two things for us viz. I. Promissio divina in Scripturis sanctis non sonat aliquam obligationem sed insinuat meram dispositionem liberalitatis divinae II. Quod redditur ex promissione praecedent e non redditur ex merito operis de condigno sed sâ—lum vel principalitèr ex promisso Quest 2 What and how many are the causes of this eternall life Answ There are three causes thereof to wit First Primaria the prime and principall Cause and that is God namely I. God the Father who gives it from himselfe and from whom all good things come Iohn 3.16 and .5.21 and. Iames. 1.17 II. God the Sonne who gives it from the Father yea gives it as the Father Iohn 5.21 and .10.28 Rom. 8.10 III. God the holy Ghost who gives it from the Father and the Sonne for the Spirit is life Iohn â— 5 Rom. 8.10 And therefore if we desire to be assured of eternall life let us be carefull to please God the Father and obey the God Sonne and seeke after God the holy Ghost Secondly Impulsiva the impulsive and moving cause and this is the onely mercy of God And therefore we must not arrogate any thing to our owne workes but laud the mercy and free grace of God Ephes 1.6 Thirdly Medians causa the instrumentall Cause or Meanes whereby we are made partakers of this life Now the meanes are these I. The Spirit of Regeneration who workes the beginning of this spirituall life Rom. 8. II. The word of Reconciliation 2. Cor. 5.20 and salvation Acts. 18.28 Iohn 6.68 Rom. 1.16 III. The Sacraments because they seale unto us the grace of God and confirme our faith IV. Hence
the Minister of the word Sacraments is said to save and to beget in Christ as the Apostle saith 1. Corinth 4.15 and. 2. Cor. 5.21 And therefore if we desire to walke in that way which leades unto him let us pray unto God to give us his holy Spirit let us attend carefully to the preaching and reading of the holy word and approach reverently and preparedly when we are invited to the holy Sacrament of the Lords holy Supper Who shall be made partakers of this life eternall Quest 3 First onely the Elect and faithfull Iohn 17.9 Answ 1 Acts. 2.47 Rom. 11.7 If it be here demanded whether the wicked Quest 4 shall rise or not at the last day I answer they shall but not unto eternall joy Answ but unto an eternity of torments Daniel 12.2 Matth. 25.46 and 2. Thes 1.8.9 Shall not wicked men rise at the great day of Quest 5 judgement unto eternall life shall not they also live for ever They shall rise unto eternall death Answ but not unto eternall life For I. It is like death herein as there is no exemption from death so there is no redemption from hell And II. In death there are two things namely First Mortis inchoatio the inchoation of death or the dolefull and strong pangs of death now this wicked men have for the bitter paines of eternall death are alwayes upon them they with St. Paul in another sence may justly say that they dye daily Secondly Mortis consummatio in death there is the period perfecting and consummation thereof Now this wicked men never have for they are alwaies a dying but they never dye Secondly all the Elect shall be made partakers Answ 2 of this everlasting life It may here be demanded whether the joy of Quest 6 heaven shall be alike unto all or unlike whether equall or unequall First in heaven there shall be Par gaudium Answ 1 an equal joy for every man shall receive his penny and shall have a fulnesse and perfection of joy Secondly in heaven there shall be Impar gradus Answ 2 different degrees of Glory Daniel 12.3 When shall the Elect and faithfull be made Quest 7 partakers of this everlasting life both in bodies and soules Answ 1 First in generall concerning the yeare when the Righteous shall rise unto life there was a double opinion to wit I. Some said it would bee 6000 yeares after the Creation of this opinion were Iustinus Iraenaeus Hieronymus Augustinus Lactantius Hilarius Rabbi Elias and some heathens II. Some said it would bee 6500 yeares after the Creation and of this opinion were Cyrillus Chrysostomus Hyppolitus Germanus Constantinopolitanus Vide Senens bibl Sanct. lib. 5. § 190. pag. 399. Answ 2 Secondly more particularly there are three times when this life eternall is by the Elect injoyed viz. I. Tempus Inchoationis There is the time when they are first interested into this life and that is when they are Regenerated Iohn 5.24 and 17.3 and 1 Ioh. 3.2 Thus this fruition of life Eternall is begun in this life Read Rom. 5.2 Colos 3.3 Gal. 2.20 II. Tempus Possessionis There is the time when they enjoy this life in Soule onely and this is presently after death When First the body rests from labour Revelat. 14.13 And Secondly the soule hath a certaine perfection Quest 8 It may here be questioned If the soule doth not sleepe as well as the body untill the generall Resurrection Answ 1 First some held that the soule was like the body altogether mortall and the same in men with beasts as the Nazarens thought Danaeus and therefore the soule should never be restored to the body or to life as the Saducees dreamt Answ 2 Secondly some held that the soule died but that at the Resurrection it should be restored againe alive to the body and thus thought the Arabians Thirdly some held that the soule died not but Answ 3 onely when it departed from the body it fell a sleepe and slept untill the day of judgement And of this opinion were well nye 20 Fathers who are reckoned up by Senens § 345. Page 569. 570. Fourthly some held that the soule enjoyed the Answ 4 presence of God before the generall Resurrection but imperfectly Pet Mart. 3. 14. 16. Page 684. Fifthly some hold that the Elect and faithfull Answ 5 in regard of their soules doe perfectly enjoy the pesence of God presently after their corporall dissolution Here some object God onely is immortall Object 1. Timoth. 6.16 and therefore the soule is mortall First God onely is Eternall wee only sempiternall Answ 1 God is from everlasting Aparte ante and to everlasting aparte post but man had a beginning although he shall have no end because both soule and body shall be conjoyned together againe at the last day and shall endure for ever Secondly God onely is the fountaine of Immortality Answ 2 having life and immortality in himselfe and of himselfe but we are made immortall onely by him Thirdly that the soule is immortall and dyeth Answ 3 not appeares thus The Scripture saith the soule goes to God Eccles 12.7 Revelat. 7.15 and .14.4 And Stephen commends his soule to God Acts. 7.59 And CHRIST saith That man cannot kill the soule Matth. 10.28 And. Iohn 6.40 Christ promiseth to the faithfull that they shall be raised up and made partakers of life everlasting III. Tempus perfectionis there is the time when the Elect shall absolutely and perfectly enjoye this life eternall and that is in the Resurrection when the body and soule shall be united and conjoyned together for ever inseparably What is this life eternall Quest 8 Answ 1 First it is Life Here observe that life is either Increate as is the life of God Or Create and is either Naturall as is the life of the body or the life which we leade in the body Or Spirituall which is Inchoate and imperfect in this life Or Comsummate and perfect in the life to come Answ 2 Secondly this Spirituall life consists in the union of the soule with God Iohn 17.21 Revel 21.3 Answ 3 Thirdly this Communion will be I. With the humanity of CHRIST And II. With his Deity And III. With the Father and the holy Ghost Iohn 17.22 Answ 4 Fourthly the difference between this inchoate and that consummate spirituall life is this that there God will be all in all by himselfe without the use of meanes There shall be no need or use of the word and Sacrament and Temples and the like nor any use of the creatures the Sunne Moone and the rest Indeed there shall be an use of the creatures Rom. 8.21 but it is for pleasure and delight not for necessity or want What manner of life shall this everlasting Quest 9 life be First it may be illustrated and described by the Answ 1 names given thereunto Heaven is called I. A reward great is your reward in heaven And II. An inheritance Rom. 8.17 and. 1. Pet. 1.4 And III. A crowne of
glory 2. Timoth. 4.4 8. Revelat. 2.10 11. And IV. A Kingdome Matth. 6.33 Luke 12.32 Secondly it may be illustrated and described Answ 2 by some similitudes and resemblances namely I. By the feast and banquet of King Ahasverus joy and melody and dainties in all abundance But yet it fell farre short of that felicity which is reserved in heaven for the righteous II. By this world here observe two things viz. First there are many rare things in the world which we thinke to be worth seeing and looking vpon worth seeking after and worth enjoying keeping Now if there be such excellent things in this world what is there in the world to come Secondly there are many and great delights and comforts in this world Now Sitalia in carcere qualia in patria August soliloq cap. 21. If there be such joyes in prison what is there in the heavenly pallace and happy presence of God III. By three places viz. The wombe the world and heaven and that in three regards to wit First Respectu Locorum in regard of the places themselves here three things are observable viz. I. As the world is more ample and spacious then the wombe So is heaven more spacious and large then the world II. As the wombe is darke and the world light in comparison thereof so the world is darke in comparison of heaven A child seeth nothing in the wombe but being come into the world it seeth much yet in comparison of what is seeth in heaven it seeth nothing in the world as men know more in the world then in the wombe so they shall know much more in heaven then they doe on earth III. Jn the wombe Methusalem continued nine moneths in the world 969 years but in heaven for ever and ever As our life ordinarily is longer in the world then in the wombe so by much it is longer in the world to come then in this world Secondly Respectu nostri in regard of us here marke two things namely I. As our delight is greater in the world then in the wombe so it is greater in heaven then in the world II. As our understanding is greater when we are in the world then when wee are in the wombe so it is greater in heaven then in the world Thirdly Respectu roboris corporalis in regard of the strength of the body as the body ordinarily is stronger in the world then it is in the wombe so it is more agile strong and quick in heaven then in the world Answ 3 Thirdly it may be illustrated and described what manner of life life everlasting is Honore by the honor thereof Luke 22.30 and 12.37 1. Corinth 6.3 and Rom. 2.10 And Answ 4 Fourthly Sociis by the companions we shall there have Daniel 7.10 Quest 10 What joy glory and felicity shall we enjoy in heaven Answ 1 First negatively Facilius quid non sit August de utilit paenit Jt is more easie to tell what is not in heaven then what is for it passeth all humane understanding Revelat. 2.17 and 1. Corinth 2.9 Acquiri potest aestimari non potest August de civ Dei 22. Heaven may be acquired but it can never be valued to its worth Revelations 21.4 Answ 2 Secondly affirmatively in heaven we shall be happy both in body and soule I. We shall be happy in heaven in our bodies For there First we shall be freed from all molestations and evills of the body namely I. From all afflictions and dangers because there shall be security II. From all diseases weakenesses and old age because there shall be compleat health strength III. From all hunger and thirst because we shall then have spirituall bodies 1. Corinth 15. IV. From death and corruption because there shall be eternity Secondly in heaven our bodies shall be nimble and quick as Mr. Perkins gathers from their sudden ascent into heaven But this is something curious Thirdly in heaven our bodies shall be beautiful and faire Daniel 12.3 Matth. 13.43 and 17.5 and Marke 12.25 II. Jn heaven we shall be happy in our soules For there First we shall enjoy a threefold freedome namely I. From sinne and the power thereof as Ezech. 37.23 And II. From ignorance and imperfection And III. From all weake affections as anger feare sorrow and the like Secondly in heaven we shall have a perfection of gifts 1. Corinth 13.10 And Thirdly there we shall have a sight of God which is our chiefest good August de trinit cap. 13. This is that knowledge which Iohn 17.3 speakes of and 1. Corinth 13.12 and Matth. 5.6 Hebr. 12.14 Shall we have a corporall sight of God in heaven Quest 11 as Iob seemes to affirme Chap. 19.27 where he saith I know that my Redeemer lives and that I shall see him at the last even with these eyes First that place is spoken of Christ the Redeemer Answ 1 of the World whom the faithfull shall see even with their corporall eyes because although it be a glorious body yet it is a true body and therefore may and shall be seene Secondly God hath neither flesh nor bones Answ 2 and therefore cannot be seene with a corporall eye but is seene with the eye of the understanding as Spirits are to be seene Thirdly this sight of God hath in it these foure Answ 3 things to wit I. A knowledge of God and of his decrees which we shall see as in a glasse II. The love of God and of the Elect and this love is proportionable to the former knowledge III. Joy for the salvation of the Church and the enjoyment of Gods presence IV. Thankesgiving unto God and loud Hallelujah's Revelat. 19.1 3 4 6. What may we learne from the excellencie and Quest 12 felicity of life eternall First we may learne to contemne and despise Answ 1 all the delights of this world because they are not worthy to be compared to the joyes of heaven Secondly in miseries afflictions and distresses Answ 2 we may learne hence comfort because they are but transitory and momentany but the joyes of heaven are eternall Answ 3 Thirdly at the houre of Death and under the pangs thereof we may hence learne joy because death will bring us to CHRIST and to the end of our hope Philip. 1.23 and 1 Iohn 3.2 Answ 4 Fourthly we may learne hence to seeke Heaven before all other things and next unto God most worthy to be sought for Matth. 6.33 As evidently appeares thus I. If we long for and lust after wordly things in Heaven there are greater and better II. If we hunger after spirituall things in heaven there are perfecter III. Jf the reading and remembrance of the former questions concerning the joy and glory of Heaven delight us in heaven we shall find them to be true yea farre exceeding our expression and expectation IV. Jf wee desire greater things then hath beene mentioned in heaven we shall have greater then the greatest and this is a praise-worthy ambition to sleight the
successors the Bishops doth onely forbid them to use a Regall or Lordlike power either over CHRISTS Ministers or Gods people who are under their rule and government Bp. Daven Determ qu. 42. page 193. VERS 28. Vers 28 Even as the Sonne of man came not to be ministred unto but to minister and to give his life a ransome for many § 1. Even as the Sonne of man came not to be Sect. 1 ministred unto but to minister CHRIST having before disswaded his Apostles from ambition and the desire of ruling and domineering over others doth now further enforce it by his owne example and humility Wherein did the humility of Christs ministery shew it selfe Quest First in the assuming and taking upon him Answ 1 the forme of a servant 2. Corinth 8.9 Philip. 2.7 Secondly in his life and ministerie he not Answ 2 ceasing to teach the ignorant and heale the sicke and worke miracles for the winning of unbeleevers unto him so long as he was here on the earth Thirdly his humility shewed it selfe in his Answ 3 death and suffering for the redemption of his Church § 2. And to give his life for a ransome Sect. 2 What is the meaning of these words Quest 1 That he gave himselfe to be a sacrifice for our guilt Answ and our sinnes being derived or laid upon him he underwent for us death and malediction that is he gave himselfe to be the price of Redemption for us and thereby he redeemed us from death and malediction CHRIST therefore hath not onely freed us per modum Redemptionis by paying our ransome but also per modum Satisfactionis for he who undergoes death for one that is guilty thereof and by his death frees him from punishment doth redeeme him Per modum satisfactionis and thus CHRIST hath redeemed his children Per modum Redemptionis because he hath freed them from the captivity of Sathan and also Per modum satisfactionis because he hath delivered them from that punishment which they were subject unto Lubertus contra Socinum If the Reader would see how this verse is urged for imputed righteousnesse and how it is excepted against by Bellarmine and his exception answered let him reade Bp. Davenant de justitia habit Cap. 28. Pag. 364. Our Saviour in this place speaking directly and clearely of the Redemption of his children from sinne Sathan the curse of the Law and the wrath of the Lord it will not be amisse to answer briefely a question or two concerning Redemption How manifold is Redemption Quest 2 Twofold viz. First of the Soule from sinne Secondly of the body from death Iohn 1.29 Answ Revelat. 20.5 6. To this purpose Bernard saith Qui enim resurgit in anima resurget in corpore ad vitam He that ariseth in soule from sinne shall arise in body unto Salvation Wherein doth our Redemption consist Quest 3 In satisfying of Gods justice which the Law requires Answ for the violating of his commandements for the better vnderstanding hereof observe that Gods justice is satisfied by these two meanes namely First by suffring the punishment due to sinne which is the curse of God And Secondly by the perfect keeping of the Law without which there can be no deliverance from sinne and Sathan Galath 3.10 12. And therefore we cannot redeeme or free our selves from condemnation Hebr. 9.22 and. 12.14 And consequently the opinion of popish merit is quite overthrowne Quest 4 By whom was our redemption wrought Answ By CHRIST onely God and man Iohn 3.16 Acts. 4.12 Rom. 5.8 and. 1. Iohn 5.12 Quest 5 How is this our redemption revealed or made knowne unto us Answ By the word of God Read for the proofe hereof Matth. 11.12 Luke 2.10 Rom. 1.16 Object Against the 4th question it is objected God is said to redeeme us and therfore not Christ onely Answ 1 First I deny the consequence God redeemes us therefore not Christ onely followes not for CHRIST is God and therefore when indefinitely it is said that God redeemes us we may vnderstand Christ because he is God But Answ 2 Secondly it is true that both God the Father and also God the Sonne doth redeeme us but it is Alia atque alia ratione not after one and the same but after a diverse manner For I. God redeemes us but is by Christ But II. Christ redeemes us by himselfe Answ 3 Thirdly CHRIST hath paid the price of redemption for us and hath freed us from death by his death which cannot truely be affirmed of the Father or the blessed Spirit and therefore Christ properly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to bee our Redeemer Quest 6 How many things are necessarily required unto a reall and a Redemption properly so called Answ To this Socinus answers that five things are necessarily required unto a true proper and reall Redemption and if that one of these five conditions bee wanting it is no Redemption properly His necessary conditions are these viz. First there must be some who are redeemed Secondly there must be some who doth redeeme Thirdly there must be some from whom or from whose power the captives are redeemed Fourthly there must be some price paid And Fifthly this price must be paid to him who keepes the Captives in captivity These things saith Socinus are necessarily required in a proper and reall Redemption and we gainesay it not because all these are found in our Redemption by CHRIST For I. It is man who is redeemed and to this purpose St. Paul saith Hee hath redeemed VS Gal. 3.13 Titus 2.14 II. It is Christ who redeemes us as is laid downe in the same places of St. Paul III. It is principally the Lord from whose curse and malediction man is redeemed and lesse principally he is delivered from Sathan an evill conversation iniquity death and malediction as it is taken for the punishment of sinn Read for this purpose Rom. 11.32 and .1.24 Galath 3.22 Revel 14.10 and. 20.2.14.15 where it is said Death and hell and whosoever was not found written in the booke of life were cast into the lake of fire By whom were they cast by God therefore God not the devill holds men in captivity For he properly keepes captive who hath power to inflict the punishment of death condemnation upon him who is in captivitie Now this power onely the Lord hath IV. Christ himselfe who was slaine and offred for us is the price of our Redemption Matth. 20.28 and. 1 Tim. 2.6 V. And lastly this price must be paid unto God not unto Sathan whose debters we are and whom we have offended Hebr. 9.14 and. 10.9 For the price and debt is to be paide to him that layes in Prison and not to the Jaylor that detaines and keepes in prison Lubertus contr Soc. VERS 30 31. Verse 30 31. And behold two blind men sitting by the way side when they heard that JESVS passed by cryed out saying Have mercy on us Oh Lord thou Sonne of David And the multitude rebuked
them at all Secondly they persevere and continue crying but yet they gaine nothing thereby Thirdly afterwards as though they had done some evill thing they are reproved and blamed by the multitude for their prayers Yet notwithstanding all this they doe not desist but are so much the more fervent in their prayers as is here plainly expressed and they cried so much the more How many things are herein implyed Quest 1 Two namely Answ First their perseverance they give not over but continue praying To teach us That we must be perseverant in prayer and Obser 1 continue therein untill we have obtained that which we want or else untill Gods will be otherwise revealed Read Rom. 12.12 and 1. Thes 5.17 Luke 18.1 c. Matth. 7.7 and 26.42 44. Why must we continue thus in prayer Quest 2 First because God by with-holding from us Answ 1 what we want and desire doth thereby onely prove whether wee will give over praying or not Secondly because if we persevere in prayer we Answ 2 shall be holpen For I. We can obtaine nothing without perseverance And II. If we persevere in prayer we shall obtaine what we desire Hitherto saith Christ ye have asked nothing in my name but ye have obtained it Iohn 14. and 1. Iohn 4.16 Thirdly we must continue in prayer because Answ 3 at least it is a comfort to those who are afflicted and hence CHRIST prayes when his soule was troubled and St. Iames commands all to pray when they are afflicted Iames 5.12 Yea Fourthly we must continue in prayer because Answ 4 I. It is the service of God And II. The solace of the soule And III. The remedy against evill Secondly the next thing implied in these words And they cryed so much the more is the fervour and zeale of the blind men Whence we learne That wee ought to pray fervently as well as Obser 2 perseverantly Rom. 12.12 Hâ—â— observe these things namely I. We stand in need of many things but we can expect nothing without prayer Iames 4.2 Jf we would have we must aske Matth. 7.7 For prayer is the cause and condition without which we cannot and by vvhich we may obtaine any thing at Gods hand and therefore it is necessary that we should pray II. We are hindred from good things by Sathan who is expelled and driven away by prayer alone and therefore great reason there is that we should pray III. Jt is the remedy against temptation as appeares by our Saviours admonition Pray lest ye enter into temptation And therefore if we would be preserved from sinne we must pray IV. Prayer is a part of Gods worship and service now he is to be worshiped in spirit and truth and served with all the heart and with all the soule And therefore we must offer up unto him spirituall hearty and fervent Prayers CHAP. XXI Vers 5 VERS 5. Tell ye the Daughter of Sion Behold thy King commeth unto thee meeke and sitting vpon an Asse and a Colt the Foale of an Asse Our Saviour here by calling himselfe a King ministers occasion unto us to consider a little of his Kingdome and the nature thereof because King and Kingdome are Relata Quest 1 What is the Kingdome of Christ Answ That whereby he doth dispense and administer with authority and power all things which belong unto the salvation of men Psalm 2.6 Daniel 2.44 Luke 1.36 Quest 2 What are the properties of this Kingdome Answ 1 First it is an Universall Kingdome and that in three regards viz. I. Jn respect of all ages Matth. 22.43 44 45. For it hath beene from the beginning and shall be unto the end of the World II. Jn respect of all sorts of men which belong unto this Kingdome for there are some of all nations and vocations which belong thereunto Daniel 7.14 Revelat. 17.4 III. Jn respect also of all creatures inasmuch as they belong unto the good of Gods chosen and promote or helpe forward their salvation Ephes 1.21 22. Answ 2 Secondly this Kingdome is in the very soules and consciences of men Rom. 14.17 Yea Answ 3 Thirdly it dispenseth both eternall life and death Revelat. 1.18 Answ 4 Fourthly it is an eternall Kingdome Daniel 2.44 and 7.14 Answ 5 Fifthly the last property of this Kingdome is this Jt brings true peace and perfect happinesse to those who are heires thereof Esa 9.6 Ephes 2.16 Hebr. 7.2 And hence this Kingdome is called in Scripture sometimes the Kingdome of God sometimes the Kingdome of peace and glory somtimes the Kingdome of light and glory and sometimes the Kingdome of heaven and the world to come Hebr. 2.5 Quest 3 What is the duty of the Subjects of this Kingdome Answ 1 First they must admire the singular humility of their Lord and this our Saviour seemes to intimate and imply in this word Ecce Behold Tell yee the Daughter of Sion Behold thy King commeth unto thee meeke c. Jt must needs breed and beget admiration in us if we doe but consider these things viz. I. Who comes The King of glory and the glory and splendor of the Father II. Unto whom doth he come Unto those who drinke iniquity like water Iob. 15. And therefore Christs comming unto us is no other then First the comming of light to darknesse And Secondly the comming of righteousnesse to unrighteousnesse And Thirdly the comming of life to death And therefore how can we but admire it Elizabeth wondred whence it was that the Mother of her LORD should come and visite her and we have much more cause to admire why the Lord himselfe will come to visite us Secondly the Subjects of this King or Kingdome Answ 2 must rejoyce for the benefits they reape by their King and priviledges they enjoy by being Subjects of this Kingdome And this seemes to be implyed here in these words Thy King commeth unto thee Every Christian should labour to make of this Tibi a Mihi that so they might say My LORD CHRIST hath come Mihi to me for this will afford true and solide joy Wherein must we rejoyce Quest 4 First in prayer because whatsoever we begge in Answ 1 the name of this King we shall obtaine Secondly in anxiety and sorrow for our sinnes Answ 2 because this is a faithfull saying That this King came into the World for the salvation of Sinners Thirdly in tentation because we have a King Answ 3 who is potent yea Omnipotent and therefore let us call upon him that he may destroy the workes of Sathan in us Fourthly in persecution poverty sicknesse and Answ 4 the like because he is our comforter in persecution our riches in poverty our Physitian in sicknesse yea all in all unto us and therefore we have great cause to rejoyce in him Here it may be objected oh but he deferres long for J have beene in misery and prayed unto him Object and expected helpe from him and yet am not delivered how therefore can J rejoyce in affliction First be not dismaid
Sect. 3 § 3. And yet yee repented not Quest 1 What are the parts of true Repentance Answ Repentance consisteth of these two parts ro wit I. Contrition or humiliation II. Conversion or reformation First Repentance consisteth of Contrition or humiliation as appeares by the consent of languages For repentance is called in Hebrew Nacham which signifies Irking and in Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after-griefe and in Latine Poenitentia which imports the paines of griefe which harmony of Languages shew that Contrition and humiliation is a part of Repentance Object 1 The Apostle 2. Corinth 7.10 saith That Godly sorrow worketh Repentance where sorrow is distinguished from repentance as the cause is from the effect And therefore sorrow or contrition is not a part of Repentance Answ This word Repentance sometimes signifies onely one part of Repentance and sometimes onely the change and alteration of the mind and sometime onely the touch of the affection First sometimes Repentance signifies onely eno part of Repentance as in the place objected and Ierem. 18. If they repent it shall repent mee c. That is J will alter my mind and repent me of myh threatnings Secondly sometimes Repentance signifies onely the change and alteration of the mind as Acts. 11.18 where they call the strange change of their mind by the descent of the holy Ghost Repentance Thirdly sometimes Repentance signifies onely the touch of the affections as Genes 6. It Repenteth me that I made man and Acts. 26.20 And he shewed unto them that they should repent and turne to God where Repentance being so plainly distinguished from conversion must needs be restrained to the signification of sorrow and humiliation And as from this place we may not gather that Repentance is not a turning to God so no more may wee from 2. Cor. 7.10 that it is not a godly sorrow One part is not a cause of his fellow-part but sorrow is a cause of the change of the mind 2. Cor. Object 2 7.10.11 Therefore sorrow and change of mind are not fellow-parts of repentance One part may be a cause of his fellow-part Answ as the sanctification of the soule is a part of the sanctification of the body and yet both are parts of sanctification Contrition seemes to be a part of the change Object 3 alteration of the mind for what greater change can there be then for a hard hart to turne soft and this is contrition and humiliation Therefore humiliation and alteration are not two distinct parts of repentance The Apostle himselfe 2. Cor. 7.10.11 distinguisheth them plainly saying Answ Godly sorrow causeth repentance that is the change of the mind for although godly sorrow be a part and peece of that passive change which is wrought in us at the first instant of our calling by God yet it is a cause of the active change whereby we change and alter the purpose and resolution of our hearts before set on sinne and now turne them to the Lord for if we felt not the bitternesse of our sinnes and were truly touched in conscience for them we would never heartely forsake and renounce them Are not the soule threatnings and curses of the Quest 2 Law of themselves availeable unto true contrition for asmuch as Iosiahs heart 2. Chron. 34.27 was troubled upon the hearing of the threatnings Those threatnings were not meerely legall Answ but such as were qualified with some tincture of mercy in the Gospell Afflictions soften our hearts but how no otherwise then as wee apprehend Gods mercy in them so Iosiah apprehended mercy in those threatnings looking upon them as proceeding from Gods Love and accounting of them as the wounds of a friend and thence came the melting of his heart Secondly the next part of Repentance is Coversion or Reformation observe in this part as in the former the harmony of Languages Repentance is called in Hebrew Theshuba a turning in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After-wit in Latine Resipiscentia the be comming wiser after our folly And thus this consent of tongues shew that the two parts of Repentance are Contrition and humiliation and Conversion and reformation Now this second part in a turning from sinne a change not of place but of qualities manners and dispositions from evill to good and this change is twofold viz. First Passive whereby God changeth and turneth us now in this wee are meere patients and God onely workes And this is called Regeneration Secondly Active whereby we being turned and changed by God doe further labour to turne and change our selves And this is called Repentance Read Isa 30.20.21.22 Ierem. 31.18 and 1. Iohn 3.3 What are the properties of true Conversion Quest 3 The properties are these viz. First it must be an orderly change beginning in the soule and so proceeding to the Answ 1 outward man and the actions thereof Ephes 4.23.24 Ierem. 4.14 Secondly it must be a thorow-change both in body soule and spirit 1. Thessal 5.23 Not I. As some doe who turne from one sinne to another Or II. As others who turne their understandings from errour to truth but not their wils from evill to good as those who of Papists become loose and dissolute Protestants Or As those who turne from many sinnes and with Herod doe many good things but yet they remayne unturned from some one speciall sinne Thirdly it must be a constant change for although it be a perfect change in regard of parts as a child is a perfect man yet it is imperfect in degrees and therefore so long as we live we must strive unto perfection Vers 33. c. VERS 33 34. There was a certaine housholder which planted a vineyard and hedged it round about and digged a wine-presse in it and built t Tower and let it out to husbandmen and went into a farre Country And when the time of the fruit drew neare he sent his servants to the husbandmen that they might receive the fruits of it c. Observ Our Saviour by this Parable would teach us That God takes paines to plant a vineyard for the fruits sake or that he might have fruit thereof Or That God expects sanctity and obedience according to the measure of grace given The more paines God takes with us the more fruit he expects from us Read Esay 5.2 c. Acts. 17.30 Rom. 6.4 Ephes 4.21 22 24. and 2. Timoth. 2.25 Quest 1 Why must we bring forth the fruit of holinesse according to the favour and mercy shewed unto us and meanes bestowed upon us by God Answ 1 First because God shewes mercy and favour unto men that he might be glorified by their holy lives and unblamable conversations Iob. 35.6 7. Matthew 5.16 Answ 2 Secondly because grace is given unto us that we might fructifie therein and profit thereby 1. Corinth 12.7 that is that we might be brought unto Repentance and the fruits thereof Rom. 2.4 and Titus 2.12 The Talents were given to use unto advantage because he is an unprofitable
the generall they shunne in the particular as if they should say we are no such men and wee hope that God will not so deale with us § 4. Is become the corner stone Sect. 4 What or how manifold is the use of this corner stone Quest Twofold namely First Answ that it should be the head-stone of the building which sustaines the whole house yea by being placed in the corner it doth conjoyne two wals in one the Jewes and Gentiles Secondly that it should be a stone of offence to all that perish and that I. Per modum offensionis because many are offended therewith And II. Per modum condemnationis because many shall be judged and condemned thereby First some perish by falling upon this stone and by being offended therewith Secondly some perish by reason of this stones falling upon them CHAP. XXII Verse 1 2 3. VERS 1.2 3. And JESVS answered and spake unto them againe by parables and said The Kingdome of heaven is like unto a certaine King which made a marriage for his soâ—â—â— and sent forth his servants to call them that were bidden to the wedding and they would not come c. § 1. And IESVS answered and spake unto Sect. 1 them To how many sorts of mâ—n doth CHRIST speake Quest To this a learned Fryar answers Answ Dormisecurè de temp serm 41. That Christ speakes to foure sorts of men namely First to those who are ignorant as a gracious instructer and teacher for he admonisheth the simple and gives to the ignorant wisedome and knowledge Secondly he speakes to those who pray as a sweet and cheerefull Comforter for those who pray in his name shall be heard and their requests granted if it may be for Gods glory and their good Thirdly he speakes to those who are penitent as a faithfull peace-maker and gracious reconciler for he speakes peace to the consciences of those who are truly sorry and contrite for their sinnes Fourthly he speakes to obstinate and obdurate sinners as a wrathfull Judge and terrible avenger For unto such he will speake in his anger and vexe them in his heavie displeasure Sect. 2 § 2. The Kingdome of heaven is like unto a certaine King which made a marriage for his Sonne CHRIST we see here doth expresse our union and communion with him by a marriage because it is a spirituall marriage indeed Whence divers questions may be propounded Quest 1 Whether is our union and communion with CHRIST in all things like unto a marriage or not Answ No for death divorceth and separateth the husband from the wife and the wife from the husband but not us from CHRIST death being the consummation of the marriage of the soule with CHRIST Wee are First contracted unto Christ and that is when we enter into a new Covenant with him and give our selves wholly unto him to serve him and to depend upon him Secondly wee are married unto CHRIST in our soules and that is at the day of death when the soule comfortably enjoyes the presence of CHRIST Thirdly we are married unto Christ both in soule and body for ever and that is at the day of judgement or Resurrection when the body being conjoyned unto the soule they shall both enjoy CHRIST with unspeakeable joy and blessednesse Quest 2 Wherein doth our union and communion with CHRIST resemble a marriage Answ 2 First as at corporall marriages there is joy so also is there at this spirituall For I. The Father rejoyceth in the Bridegroome his Sonne Matth. 3. This is my beloved Sonne And II. The Bridegroome rejoyceth in the Bride And III. The Bride rejoyceth in the Bridegroome For the prpofe of this particular and the formâ—â— reade Salomons Song wherein is lively expressed both the joy and delight of Christ in his Church and of the Church in Christ And IV. The Friends of the Bridegroome and Bride rejoyce at this marriage now these friends are the Angels and therefore it is said That thâ—â—â— was joy in Heaven when the Bride was married to the Lambe Secondly as there is pompe and bravery at corporall Answ 2 Marriages so is there at this Spirituall the Bridegroome decks and adornes himselfe that he may be amiable in the eyes of his wife and the Bride trimmes and tricks herselfe that she may be beautifull in the eyes of her Husband Read Psal 45. Where the rich and royall Robes of CHRIST and the Church are lively portrayed Answ 3 Thirdly as there are Feasts and banquets at corporall Marriages where the guests fit at the table so at the day of Judgement when the marriage of the Church shall be consummate then all the Elect shall sit with Abraham Isaac and Iacob in the Kingdome of God and shall feast with the Lambe Who are invited and called to this Spirituall Quest 3 marriage of Christ Hereunto are called both First the Jewes by the Prophets of the Lord Answ and by Christ himselfe And also Secondly the Gentiles by the Apostles and Ministers of Christ And therefore wee must not neglect this call but labour that we may be married unto our Lord Christ by an everlasting covenant Why must we be thus carefull to be married Quest 4 unto Christ First because he is the Sonne and Heire of the Answ 1 King of Kings and therefore wee can no way be so much advanced raised and promoted as by this marriage 1 Corinth 3.21 All things are yours if yee be Christs saith the Apostle yea Christ is the Sonne of God and God with God and therefore if we be united unto Christ we are ingrafted as it were into God and made his children Answ 2 Secondly Christ is adorned with all vertues and graces and is worthy of all praise but we are destitute and deprived of all graces and vertues and worthy of nothing but shame and disgrace And therfore great reason there is that above all things we should labour to contract this marriage and unite our selves unto Christ Here observe what Christ is without us of himselfe and what we are of our selves without Christ I. Christ of himselfe without us is First most faire yea the fairest amongst men Psalm 45. And Secondly most rich for all Power is given to him and all things are his And Thirdly most noble hee being the onely begotten Sonne of God And Fourthly most vertuous and gracious all graces being in him without measure II. We of our selves without Christ are First most deformed and loathsome to looke upon Ezech. 16. And Secondly most poore and beggerly destitute of all grace and goodnesse Revel â— 18 And Thirdly most base of birth our Father being an Amorite and our Mother an Hittite Ezec. 16. And Fourthly most vitious having the seed and spawne of all manner of iniquity in us And therefore seeing there is such an immense and vast disproportion betweene our Lord and us how should we desire this marriage how should we endeavour after it and how happie should â—â—e â—â—â—ke our selves if Christ would but
temporall Lord of the Christian world And that First because if the Pope were soveraigne Lord of all the Christian world then Bishops should be temporall Lords of their Cities and the places adjoyning subject to them which the Papists will not affirme Secondly he shewes this out of the confession of Popes Pope Leo confessing that Martianus the Emperour was appointed to the Empire by God he reciteth also the confession of Gelasius writing to Anastasius and also of Gregory III. He shewes that the Pope is temporall Lord of no part of the World in the right of Peters successour and Christs Vicar For First CHRIST neither invested Peter nor his successours with any Kingly authority Nor Secondly was Christ himselfe while he was on the Earth a temporall Lord or King and therefore much lesse gave any temporall dominion or Kingdome to his Apostles Answ 3 Thirdly we answer with divers Romanists that the Pope may not at all intermeddle with the disposition of Earthly Kingdomes or restraine or depose Princes how much soever they abuse their authority Jf the Reader would see both this and the former answer illustrated J referre him to Dr. Field of the Church Lib. 5. Cap. 44 45. Quest 5 What is due unto Caesars and earthly Kings that our Saviour here bids us to give unto Caesar what is due unto him Answ 1 First unto earthly Kings and Princes we owe Honorem honour and therefore St. Peter saith Feare God and honour the King 1. Peter 2. Jf it be demanded Quest 6 How must we honour them J answer I. We must esteeme honourably and venerably of them as the people did of David 2. Sam. 18. II. We must both know and acknowledge their superiority over us III. We must pray for them unto God 1. Timoth 2.1 2. IV. We must shew a fitting submissive reverence in our carriage before them V. We must reverence and honour their Majesty and state as divine Psalm 82.6 What if Kings or Magistrates be wicked or Fooles Suppose they be yet they must be honoured and that First by hiding covering and concealing of their infirmities And Secondly by praying heartily unto God for them Secondly unto earthly Kings and Princes we Answ 2 owe Obedientiam obedience and that generall in politike things because we are commanded to be subject to the higher powers Rom. 13.1 Thirdly we owe unto them Tributum Tribute Answ 3 and therefore St. Paul saith Give tribute to whom tribute is due Rom. 13. § 3. And give unto God that which is his Sect. 3 What doe we owe unto God Quest First it is our duty to worship him as himselfe Answ 1 prescribes And Secondly to preferre his precepts before the Answ 2 command and authority of the Magistrate VERS 23. The same day came to him the Sadduces which say there is no Resurrection Vers 23 What are the principall errours Quest and erroneous opinions of the Sadduces Their Dogmata Canons Answ or constitutions were these to wit First they rejected the Prophets and all other Scripture save onely the five Bookes of Moses Ioseph Antiq. Lib. 13. Cap. 18. Therefore our Saviour when he would confute their errour concerning the Resurrection of the dead he proves it not out of the Prophets but out of Exodus 3.6 I am the God of Abraham the God of Isaac and the God of Iacob in this Chapter verse 32. Secondly they rejected all traditions whence I. They were called Minai that is Heretiques in respect of the generall opposition between them and the Pharisees First because the Pharisees were in repute the onely Catholikes And Secondly because in their doctrine the Pharisees were much neerer the truth then the Sadduces And II. In respect of this particular opposition in the ones rejecting the others urging of traditions the Sadduces were tearmed Karaim Biblers or Scripturists Drusius de trib Sect. Cap. 8. Lib. 3 Page 130. Thirdly they said there was no reward for good workes nor punishment for ill in the world to come Hence St. Paul perceiving that in the Counsell the one part were Sadduces and the other Pharisees he cried out Of the hope that is of the reward expected and of the Resurrection of the dead I am called in question Acts. 23.6 Fourthly they denied the Resurrection of the body Acts 23.8 and in this verse Fifthly they said that the soules of men are annihilated at their death Ioseph de Bello Lib. 2. Cap. 12. Sixthly they denied Angels and Spirits Acts 23.8 For a further amplification and illustration of these three latter errours J referre the Reader to Iunius Parallels Lib. 1. Parallel 42. Page 64. 65. Seventhly they wholly denied Fate and Destinie and ascribed all to mans free-will Ioseph Lib. 13. Cap. 9. Vers 28.29 30. VERS 28 29 30. Therefore in the Resurrection whose wife shall shee be of the seven for they all had her IESVS answered and said unto them yee doe erre not knowing the Scriptures nor the power of God For in the Resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Sect. 1 § 1. Therefore in the Resurrection whose wife shall she be The Sadduces held as was shewed before that there was no Resurrection and here they propound a question as it seemes to prove from an absurdity that there shall be none Whence it may be demanded Quest How doth it appeare against the Sadduces that there is a Resurrection Answ 1 First if there be no Resurrection the reason is either I. Because God is not able to raise up the dead and to affirme this is impiety and blasphemy Or II. Because God is able to rayse them up but yet doth it not because it is altogether unprofitable for men and to affirme this is ridiculous Answ 2 Secondly the godly in this life onely differ from the ungodly in hope and therefore to take away the hope of future glory were to take away the difference of the righteous and wicked which St. Paul points at 1 Cor. 15.19 Answ 3 Thirdly the Martyrs have laid downe their lives for the Resurrection Answ 4 Fourthly CHRIST our Captaine rose againe therefore we also shall rise againe Answ 5 Fifthly God is the Lord over the dead as well as the living and therefore in his appointed time he will rayse up the dead Answ 6 Sixthly because it is a ridiculous thing to beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transmigration of the soule and to deny the Resurrection of the body Answ 7 Seventhly it is in the will and power of God that we should be or not be and therefore it is in his power to make us immortall Answ 8 Eightly the counsell and decree of God concerning the raysing up of the dead is immutable and therefore the dead shall rise againe Answ 9 Ninthly nothing is disobedient to the authority and power of God and therefore the dead shall heare his voyce and come forth of the graves Answ 10 Tenthly it is necessary that there should be a
them in this Chapter to teach us Observ That God rejects many as wicked whom the world themselves thinke to be happy and good Quest 1 How doth the truth of this appeare Answ It appeares First from these places Psalm 50.22 Esa 58.3 Galath 6.3 Revelat. 3.17 Matth. 3.9 and 7.22 Iohn 6.39 Secondly because God sees not as man sees man seeth only the outward appearance but God seeth the heart 1. Samuel 16.7 Thirdly because we are partiall Judges in our owne causes every mans way seeming good in his owne eyes Proverb 16.2 but God judgeth according to truth Quest 2 What is here required of us Answ 1 First we must take heed and beware of all deceivable Judgement Now herein three things are included namely I. We must take heed of all popular judgement Non si quid turbida Roma not beleeve the applauses and acclamations and good reports of the world in a word we must not therefore thinke our selves good because our Neighbours and the world proclaime us to be such II. We must take heed of our owe proper judgement and not rest upon a selfe-conceit of goodnesse as many doe who thinke themselves to be good enough and their sinnes to be but small and triviall Selfe-love makes us to thinke well of our selves and hinders us from condemning our selves for no Malefactor would die for his offence though never so hainous if he were made his owne Judge III. We must be carefull to fit and prepare our selves for the judgement of God labouring that we may be such as that he may approve of us as followes in the next Answer Answ 2 Secondly we must remember that we shall come before an all-seeing and all-knowing Judge Hebr. 9.27 from whose eye nothing is hid but all things manifest And therefore we should be carefull to labour to doe those things which are agreeable unto his word and shall be approved by him for woe be unto those who are wicked in Gods sight Quest 3 What doth the Lord see on Earth which displeaseth him First he seeth some great and rich men which justifie themselves and will not be reproved and unto these he saith That riches availe not at the Answ 1 day of Judgement Prov. 10.2 but Potentes potenter tormentà patientur great men shall have great torments Secondly the Lord seeth some who have a forme Answ 2 of Religion without truth 2. Timoth. 3.5 and these are either I. Private Papists who joyne with us in outward shew and come to the house of God with us but their hearts runne after the Pope Or II. Atheists who seeme to beleeve God but their hearts are atheisticall Psalm 14.1 Now these the Lord perswades not to deceive themselves for they cannot deceive him Galath 6.7 Thirdly he seeth some who have honesty without Answ 3 zeale now these he tels That except their righteousnesse exceed the righteousnesse of the Scribes and Pharisees they cannot be saved Mat. 5.20 Such neither I. Hungring after the word of God or religious duties Nor II. Being sensible of their sinnes or sorrowfull for them Nor III. Seeking the glory of God in all things and above all things Fourthly the Lord sees some who serve him Answ 4 for base and by ends for second and sinister respects whose life is pure but their hearts polluted whose outward man is holy and their inward hypocriticall Unto these the Lord saith That the hope of the Hypocrite shall perish Fifthly the Lord seeth some who have many Answ 5 idle motions that is good desires and intentions who doe not nourish them but suffer them to wither and dye Now unto all these the Lord will say at the last day Depart from me I know ye not Matth. 7.25 How may we be certaine that the Lord will Quest 4 approve of us at the day of Judgement We may be sure he will Answ if we walke here according to these rules and observe diligently these Cautions Now the Rules include the Cautions and the Cautions the Rules as affirmatives and negatives doe one another First the Rule is Doe that which is good and agreeable to the Law and word of God The Caution is Doe nothing which is evill or contrary to the Law and word of God And both Rule and Caution is laid downe Psalm 34.14 Eschew evill and doe good Secondly the Rule is Doe that which is good in sincerity and truth the Caution is Do not that which is good for some second end and scope We must serve God in feare and love and out of a desire to approve our selves unto him and to glorifie his name Thirdly the Rule is Use carefully the meanes which God hath appointed for the making of us good the Caution is neglect not those holy means which God hath ordained We must I. Hunger after the word of God and delight in the hearing thereof and not call it a wearinesse unto us or a hard saying II. We must be diligent in the duties and exercises of holinesse and not remisse or carelesse III. We must frequent and delight our selves in the society of the righteous for of good men we shall learne goodnesse Fourthly the Rule is be zealous in the service of the Lord the Caution is be not key-cold or luke warme Apocal. 3.15 We must not onely labour to endure derision danger and losse rather then neglect or omit the Service of God but we must also despise the care of worldly things yea necessary things rather than forget our duty towards God For as the body is more worth then meat so is the soule more worth then the body and therefore the service of our God and the salvation of our soules are to be preferred farre before all other things Fifthly the Rule is be industrious and constant in the service of God and workes of holinesse the Caution is serve not God by fits and starts We must not sometimes serve God and sometimes Sathan or sometimes withstand sinne and sometimes yeeld unto it but we must strive and struggle against sinne and labour after whatsoever is good for terme of life Sixthly the Rule is be circumspect and watchful Marke 13.33 and 1. Peter 5.8 The Caution is be not carelesse and negligent We must I. Like Prometheus be wise before hand and warily avoid all the occasions of evill And II. We must like Epimetheus at least be wise after hand examining our former life and our former errors that we may avoid them for the time to come and seriously repent us o◠what is past Here First A Longinquo we must examine the errours of our life and see whether I. They remaine or not at least in our affections and will Or II. Whether we be changed from evill to evill or from evill to worse as from lying to blasphemy and perjury from prodigality to usury and oppression and the like now this is to be perverted and not converted Secondy A propinquo we must examine our lives and actions for the last day or
it seemes to have a greater Emphasis and to signifie something more then all these And therefore because Physitians who are next unto Divines I say next because Theologues are conversant about the soule Physitians about the body and Lawyers about the estate and in that regard the Divine is first the Physitian second and the Lawyer third for as the body is more worth then the estate so the soule is more worth then the body use this word in their Art much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Purge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgation or purging Potion and because CHRIST professed himselfe to be a Physitian and also because the Prophets under the names of diseases and sicknesses did fore-tell of the curing of our sinnes we will take the word here in the Physitians sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purge that is take a purgation and purgative potion Quest 4 How many things are observable in Purging Answ Two namely First the medicine purging wherein two things are considerable to wit I. What this purgation is II. How it comes to be purgative or whence it is that so small a potion taken into the stomach or ventricle worketh so much and produceth such effects namely First by its heate Secondly by its attraction Thirdly by its displicencie Fourthly by its contrariety of nature Secondly in purging we must observe also the manner of the receiving of the purgation Now here three things are worth our consideration viz I. What is to be purged out viz. First Plethora the superfluity of good blood Secondly Pinguedo fatnesse and windy humours And Thirdly Cacochymia evill and obnoxionus humours II. When we must Purge namely First in respect of the yeare we must purge in the spring Secondly in respect of the disease we must purge before the malady be come to its height Thirdly in respect of our age we must purge in our youth III. How long must we purge to wit First untill we have purged the evill humour out of the body And Secondly untill we have purged it wholy out of the body Now of all these particularly and in their order First we must consider Medicamentum purgans the purgation or purging potion wherein we have two things to enquire after namely First Quid What this purgation is Quest 5 I. Some say that it is the crosse and affliction Answ 1 others that it is spirituall conflicts and tentation others that it is the compunction and contrition of the heart and some that it is the holy Spirit II. The holy Ghost may indeed be said to be Answ 2 this purgation whereby sinne is cast out of the soule by a generall Metonymie of the cause for the effect otherwise not III. CHRIST indeed is the Phisitian of the Answ 3 soule Matth. 9.11 and the blessed Spirit is the Apothecary or the hand that reacheth forth Christ unto us or more truely both and the purgation it selfe is neither affliction it selfe nor tentation it selfe nor any externall or outward things but the internall motions of the holy Spirit in our hearts For as the substance of the purgation purgeth not but the vapours fumes and spirits which arise from thence so it is neither temptation it selfe nor affliction it selfe that purgeth from sinne for then all that are tempted or afflicted should be pure from all pollution which experience proves false but it is the holy Ghost that workes in and by these And therefore if we desire to be washed and purged from sinne and uncleannesse we must pray unto CHRIST the Physitian of our soules that he would be pleased to cleanse us by his holy Spirit Secondly let us now consider Quomodo catharticum Quest 6 how the purging potion becomes purgative or whence it is that so small a draught should send forth so much into the draught I. Calore the purgation purgeth by his heat Answ 1 and warmth for both Galen and divers other Physitians say Omne medicamentum purgans est calidum That all purgatives are hot and if a potion were compounded of all colde things it would never purge Hence then we may learne Obser That sinne cannot be purged out of the soule without the warmth and fire of zeale Read Luke 3.16 and 12.49 and Marke 9.49 and Rom. 12.16 and 2 Cor. 11.29 And therefore let us labour that we may be zealous in our Love unto God and whatsoever is good and in our hatred unto sinne Here observe Sathan knowing the power and might of true zeale and how it is able to cast downe all his strong holds and cast him out of our soules doth therefore endeavour to defame and scandalize true zeale and that either First Taedio by wearisomenesse and irkesomenesse it is wonderfull to see in a Christian common-wealth how little the zeale of Religion is prized and how much it is slighted and scorned which certainly is the worke of the devill himselfe who is an enemy to man and whatsoever is truely and spiritually good for man And therefore we must follow hard after holinesse without which we cannot be saved 1 Hebr. 12.14 remembring that zeale is the fiery Chariot of Elias whereby we are carried or transported up unto heaven 2 King 2.11 And those who are luke-warme shall be spewed out of Gods mouth Revel 3.16 God commanded that the fire which was upon the Altar should never goe out Levit. 6.12 thereby to teach us that the fire of zeale should alwayes burne in the Altar of our hearts and never be extinguished without fire the sacrifice could not be consumed and without the fire of zeale the sacrifice of sinne cannot be destroyed Secondly the devill doth endeavour to defame or hinder true zeale Odio by hatred and that two manner of wayes namely I. Defamando by defaming those who are zealous by a pretence or intimation of hypocrisie Here First those who are thus judged and censured must with St. Paul learne not to set by mans judgement but labour to approve themselves unto God by whom they must be judged at the last And Secondly of those who judge and condemne the generation of the just we demand why they judge those things which they know not For I. Charity forbids this because that covers a multitude of sinnes which are seene and not discovers those which are hid Prov. 10.12 and 1 Peter 4.8 And II. What doe they see who thus censure and judge Onely good workes and holy actions and an unblameable outward life and conversation and therefore they should judge the intention by the worke Jndeed the Lord judgeth the action by the intention but this is his prerogative because he is the searcher of the heart and the trier of the reines but man knowes not the intention of the heart for who knowes what is in man but the heart within and therefore he must judge the tree by his fruit Matth. 7.20 and not censure and condemne to the fire the tree as bad when the fruit is good Rom. 14.4 and 1 Corinth 4.5 II. Sathan
verse Woe shall be to them that give sucke in those dayes which must needs be understood of the destruction of Ierusalem for at the comming of CHRIST there shall be one and the same case of all whether of those that give sucke or of those who give none Answ 2 Secondly it cannot be meant of the last tribulation in the world because the words are That as there was none such since the beginning of the world so there shall be none such after Therefore there shall be tribulation after though none such Sect. 2 § 2. And except those dayes should bee shortned none could be saved c. Object The Jesuites hold that Antichrist is not yet come neither shall come untill towards the end of the world and when he comes hee shall raigne but three yeares and a halfe and then the world must end Bellarm. de Rom. Pontif. lib. 3. cap. 4. Rhemist in Apoc. 11. § 2. 4. and they argue from this place thus The Lord saith here That unlesse those dayes that is of Antichrists persecution should be shortned and consequently the Persecution very short no flesh could bee saved but how can the time of Antichrists persecution be very short if it shall last above or about a thousand yeares Bellar. de Rom. Pontif. lib. 3. cap. 8. Rhemist in hunc locum § 6. First though Antichrist raigne above or about Answ 1 a thousand yeares yet is his raigne short in respect of the eternall Kingdome of CHRIST Secondly the whole time from Christs Ascension untill his comming againe is counted but Answ 2 short Revelat. 22.20 I come quickly and St. Peter saith That a thousand yeeres before God is as one day and a day as a thousand yeeres 2. Pet. 3.8 And therefore it followes not that if Antichrist shall raigne a thousand yeeres his raigne cannot be short Thirdly we are to distinguish betwixt the time of Antichrists continuance and the time of his Answ 3 hottest persecution which Bellarmine confoundeth the latter being much shorter then the former Fourthly our Saviour here saith That except Answ 4 those dayes to wit of tribulation were shortned none could be saved Now by Salvation here is either meant the salvation of the body or of the soule I. If we understand the salvation of the soule then the soules of the Elect and faithfull perish no more by persecution then by dissolution or mutation None could be saved saith CHRIST except those dayes of tribulation should be shortned that is saith the Romanist except God should put an end to that tribulation by putting an end to the world If then by salvation here be meant the salvation of the soule then in their sense which is absurd the meaning is this That except God put an end to the persecution of his children by putting an end to the world their soules could not be saved II. If by salvation here be meant the salvation of the body as is plaine from the phrase No flesh shall be saved then an end must be so put to their tribulation that they may live longer on earth being freed in their bodies from it for how are their bodies properly saved if God put an end to their persecution by putting an end to their lives or to the world and therefore if by salvation here be meant the safety and preservation of their bodies then of necessity the world must not then end when they are freed and delivered from their tribulation Fifthly the tribulation here spoken of is to be Answ understood of the calamity of the Jewes in the siege of Ierusalem which if it had continued any longer the nation of the Iewes had bene utterly destroyed See for the proofe of this the first answer of the former objection VERS 24. For their shall arise false Christs Vers 24 and false Prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceive the very Elect. § 2. They shall shew great signes and wonders Sect. 1 If the Reader would see those many particulars wherein we and the Church of Rome differ concerning Miracles clearely treated upon and fully determined I referre him to that Reverend Prelate Bp. Mort. Appeale lib. 3. Cap. 17.18 19. where Romish Miracles are amply confuted both from this text of Scripture and others Sect. 2 § 2. Insomuch that if it were possible they shall deceive the very Elect. Our Saviour here doth intimate that it cannot be that the Elect should be seduced or perish Object If this be a true doctrine then many will give themselves over to impiety and security If the elect cannot perish or be seduced or mislead into any fundamentall errour then many will growe impious presumptuous and secure Answ Although many abuse this doctrine yet their abuse thereof doth not hurt the truth of it at all The divell abused Scripture but our Saviour would not for that leave the use of it yea we say with the Apostle if any call upon the name of the Lord he must depart from iniquity 2 Tim. 2.19 That is if any hope to be saved by CHRIST or to come unto God they must abstaine from sinne and walke in that way which leads unto heaven Quest 1 Why cannot the Elect perish Answ 1 First because there is a seed of God and grace remaining in them 1 Iohn 3.9 And Answ 2 Secondly because the Lord upholdeth him with his hand Psal 37.24 and sustaineth him by his grace 2 Cor. 12.8 9. But those who turne the grace of God into wantonnesse are reserved by him unto judgement Iude 4. Vers 27 VERS 27. For as the lightning commeth out of the East and shineth even unto the West so shall also the comming of the Sonne of man be Object 1 There are divers differences betweene us and the Papists concerning CHRISTS comming to judgement one amongst the rest is about the place where he shall appeare which boldly they appoint to be in the East because our Saviour saith That his comming shall be as the lightning that shineth from East to West Bellarm. de cultu sanctor lib. 3. Cap. 3. Answ 1 First by this similitude CHRIST onely sheweth the suddennesse of his comming therfore it must be pressed no further then to that purpose for the which it serveth Answ 2 Secondly our Saviour saith plainely That the Kingdome of God commeth not with observation Luke 17.20 either of time or place And therefore when men say unto us Behold here or Behold there we ought not to beleeve them verse 23. As though they could point out CHRISTS comming with the finger either in the East or West If the Reader would see these answers confirmed by the expositions both of Fathers and moderne Interpreters I referre him to Dr. Willets synops pag. 1176. of the fifth edition Verse 28 VERS 28. For wheresoever the carkase is there will the Eagles be gathered together Quest What is the meaning of these words Answ 1 First Paracelsus for his weapon-salvessake thus wrests the
that will be the time of retribution and a tree being once fallen cannot turne it selfe on the other side This is the difference betweene death and the last judgement before the sudden approach of death we may repent as Mr. Latymer said betweene the falling of the hatchet and the separation of the head but no repentance at the approach at the last day And therefore we should before it comes prepare our selves and that I. By repentance and true conversion unto God Hebr. 3.13 c. While it is said to day And II. By faith for without faith we cannot please God Hebr. 11.6 and there can be no true faith without repentance 2 Tim. 4.4 and new obedience Thirdly the time of CHRIST comming will Answ 3 be in an houre when we looke not for it or it will come unawares and altogether unexpected And this is the worst of all for although it be unknowne yet if we did expect it it would not find us unprepared but it will come when we kâ—ow not ye when we feare it not at all and so become a horrible houre unto us The point observable from hence is this That Christ will come unto judgement when Obser 3 we are most secure and most negligent For the better taking up and confirming of this we will consider three dependant particulars viz First the Causes why we neglect the Comming of Christ that wicked men neglect Christs Comming is plaine from Luke 21.34 and verses 38. and 49. of this Chapter Now the Causes why they neglect his comming are principally these two namely I. The joyes and delights of the world which are either First lawfull as laughter play mirth now concerning these the Apostle saith Let those who rejoyce be as though they rejoyced not 1 Cor. 7 3â— that is they must not be profuse in their laughter but moderate in all worldly delights and pleasures Or Secondly unlawfull as drunkennesse gluttony uncleannesse and the like wherein wicked men wickedly rejoyce Reâ—d Luke 21.34 and verses 38. and 49. of this Chapter II. The cares distractions and employments of the world cause us to neglect the comming of CHRIST Here observe three Causes to wit First Causa juvans the helping and furthering Cause and that is the care of our vocations and callings Now although callings are warrantable and lawfull and a provident care in the managing and following of our callings be warrantable and lawfull yet our care may be too excessive and immoderate even in our Vocations Psal 127. And hence the Apostle exhorts those who buy to be as though they bought not c. 1 Cor. 7.31 Secondly there is Causa laqueans the bewitching and enthralling cause and that is Coveteousnesse oppression and the like Matth. 13.22 and 1 Tim. 6.9 These we must principally take heed off they being as pernicious to our poore soules as bird-lime or snares are to the poore birds Thirdly there is Causa occidens the killing cause to wit worldly sorrow 2 Cor. 7.10 which causeth death Secondly men being once overcome with these causes they then become secure and sleepe fearelessely Matth. 2â— 5 and verse 38 of this Chap. and verse 48. That is they either regard not Christs Comming or else they presume that he will deferre his comming And Thirdly then CHRIST will come in the night in the last watch of the night when men sleepe Matth. 1â— 25 and verse 43. of this Chapt. That is when he is not expected or looked for Vers 46.47 VERS 46 47. Blessed is that servant whom his Lord when he commeth shall find so doing Verily I say unto you that he shall make him ruler over all his goods Object Some of the Papists produce this place to prove the Invocation of Saints reasoning thus The good servant is here promised a reward of blessednesse even to be placed over all that his Lord hath whereby is meant That Saints after their departure are made Protectors of the Militant Church of Christ And therefore we may pray unto them Bellarm. de beat Sanct. Cap. 28. Coster Enchir Cap. 14. Answ By the context it is plaine even in the judgement of their Jesuite Maldonate that it is an explanation of the parable going before Chapt. 25.19 where it is said A long time after will his Lord come whereby doubtlesse is meant the second comming of CHRIST Maldonat â—es com in Matth. 25.19 31. And in this same Chapter it is said when his Lord shall come which cannot be understood but of the second coÌ„ming of Christ Vers 48 49 50 51. VERS 48 49 50 51. But and if that evill servant shall say in his heart My Lord delayeth his Comming and shall beginne to smite his fellow servants and to eate and drinke with the drunken the Lord of that servant shall come in a day when he looketh not for him and in an houre that he is not aware of and shall cut him asunder and appoint him his portion with the hypocrites â— there shall be weeping and gnashing of teeth § 1. But if that evill Servant shall say in his Sect. 1 heart c. The scope of our Saviour in these words as I take it is to teach us Obser That when wicked men most deride the judgements of God then they are most neare them Read Gen. 4.7 and 7. Matth. 25.5 10. and Revel 3.10 and Esa 5.26.27 Who are here to be blamed and reproved Quest 1 First those who deride the judgements of God Answ 1 Esa 5.19 Ierem. 17.15 and 20.8 Ierem. 4.4 Many there are who laugh at the comminations and meâ—â—ces of the Ministers of the word and in their wickednesse and drunkennesse say Let him preach anger and judgement for we feare it not certainly unto such the Lord will come in an houre when they are not aware and give them their portion in hat Lake where there is nothing but weeping and gnashing of teeth Secondly they also are to be reproved who although Answ 2 they deride not the threatnings of the word denounced by the Preachers thereof yet in the meane time they presume and feare them not saying unto themselves we hope the judgements of God will not approach as yet and if they doe we shall not be subject unto them but delivered from them This Non morieris thou shalt not dye was the first dart that the Devill threw at man Gen. 3.2 And presumption like the Trojane horse brings a concealed enemy in the belly thereof which wounds before it warnes And therefore we must not presume To whom may this be fitly applied Quest 2 First to those who thinke that though they Answ sinne yet no evill shall come vpon them Eccles 5.4 c. neither shall they be punished at all Many argue I. From the mercy of God thus God is mercifull and therefore hee will not punish sinne And II. From others thus such and such have sinned greatly and grievously and yet no evill hath come unto them therefore sinne shall not be punished at all And
to testifie his repentance CHAP. XXV Vâ— s 6. VERS 6. And at midnight there was a cry made Behold the Bridegroome commeth goe ye out to meet him § 1. And at midnight there was a cry made Ten Virgins expect the Bridegroomes comming and at length at midnight there was a cry c. Whence many things might be observed which I but onely name to wit First that our life is a perpetuall expectation or CHRIST or we ought to expect Christ through the whole course of our lives And Secondly that we ought to expect CHRIST alwayes with our Lamps burning and oyle in our Lamps like the wise Virgins And Thirdly that CHRIST will come when we least of all expect it Sect. 2 § 2. Behold the Bridegroome commeth Obser We may observe hence That CHRIST is the Lord and Husband of the Church Ephes 5.25 c. For First he loves it And Secondly he wooes and makes suit unto it And Thirdly he contracts and marries himselfe unto it Hose 2.19 And Fourthly he protects and defends it And Fifthly he communicates all good things unto it and gives it an interest into whatsoever is his 1 Cor. 3.21 And Sixthly he gives himselfe unto it And Seventhly he is carefull to beautifie and adorne it Eph â— 5.25 Obser The scope of our Saviour in this is place to declare his comming to teach us That the comming of CHRIST is a thing of great moment Reade Luke 2 1â— and Ioel. 1.9 Quest How many wayes doth CHRIST come Answ 1 First he comes in the flesh and this comming was fore-told by the Prophets Esa 61.1 c. and 62.11 and Zachar. 9.9 and is now past Answ 2 Secondly he comes in glory and this comming is mentioned in these places Psal 50.2 Ioel. â— and Acts. 1.7 and is yet to come Answ 3 Thirdly he comes in spirit strength and power and thus he commeth for a threefold end namely I. Sometimes for to revenge as we may see in these places Psal 50.2 Esa 13.9 and 30.27 and Amos. 4.12 II. Sometimes for to helpe and succour as Psal 80.2 Esa 40.9 c. and 59.20 And III. Sometimes for to comfort and cherish as Esa 61. .1 c. Iohn 15.20 Hebr. 13.37 § 3. Goe ye out to meet him Sect. 3 Our Saviour would teach us in these words Obser That we must prepare our selves for the comming of the Lord Amos. 4.12 Or because he will come unto us therefore we must prepare to meet him How must we prepare to meet the Lord Quest First in generall by walking in his waies Psal Answ 1 101.2 Secondly we must prepare to meet the Lord Answ 2 by the confession of our sinnes and the contrition and sorrow for them Amos. 4.12 And Thirdly with our Lamps in our hands not extinguished Answ 3 but burning Luke 12.35 And Fourthly with a wedding garment upon us Answ 4 Mathew 22. And Fifthly which joy and delight Matth. 21.5 Answ 5 VERS 9. But the wise answered saying Vers 9 Not so lest there be not enough for us and you but goe ye rather to them that sell and buy for your selves It is questioned betwixt us and the Papists Argum. whether good workes as they are satisfactory may be applied unto others and we say that all which a man can doe is little enough yea too little for himselfe and therefore much lesse can he satisfie for another This we prove from this place The wise Virgins make this answer to the foolish we feare there will not be enough for us and you upon which words Augustine writeth thus Vnusquisque pro se rationem reddet nec alieno testimonio quicquam adjuvatur apud Deum c. August serm 22. in Matth. Every man shall give account for himselfe neither is a man helped by anothers testimony before God to whom the secrets of the heart are evident every man scarce sufficeth for himselfe to whom his owne conscience doth beare witnesse Now if the other words which follow be objected Goe to them rather that sell and buy for your selves Origen shall make answer who understandeth by those who Sell the Doctors rnd Teachers of the Church Non omnium habentium oleum est etiam dare ex eo aliis c Orig. tract 32. in Matth. It is not the part of all that have oyle to give to others but it belongeth onely unto them which are appointed to sell it one hath gathered doctrine which may be sufficient for himselfe to live well but not to be a Doctor or Teacher to others Argum. It is questioned also betweene us and the Church of Rome whether the sufferings of the Saints belong to the Church treasure And we say th t it is a most horrible blasphemy to affirme that the passions of the Saints must be added to Christs satisfactions to make up the treasure of the Church Yea this opinion is so impious that Duranâ—us himselfe dislikes it and argues against it from this verse The wise Virgins say lest there will not be enough for you and us Durand in 4. dist 20. quest 3. Therefore the Saints have nothing to communicate to others Reply To this Bellarmine answers That the Virgins speake not of satisfaction but of the oyle of grace and love which every one keepeth to himselfe and cannot powre forth upon another Bellar. lib 1. de Indulg Cap. 4. To this we answer two things viz Answ 1 First if the oyle of charity cannot be communicated then not the price of good workes which proceed from charity being the fruits thereof for no workes are good without love as the Apostle saith 1 Cor. 13.3 And therefore a man cannot lend the price of his workes but he must also lend his charity which maketh them precious Answ 2 Secondly these Virgins speake not of their justice or righteousnesse which they hold to be litle enough for themselves and thus Bernard expounds the words Give us of your oyle Stulta petitio vix justus salvabitur c. Bern. serm de Virgin A foolish request for the righteous shall scarce be saved and the oyle of their owne righteousnesse hardly sufficeth the Saints unto salvation how much lesse themselves and their neighbour Noe Daniel and Iob shall not deliver a sonne or daughter but like as the soule that sinneth shall dye so that soule that doth righteousnesse only shall be saved VERS 10. And while they went to buy the Bridegroome came Vers 10 and they that were ready went in with him to the marriage and the doore was shut Object It is controverted betweene us and the Papists whether the dead have any benefit by the Indulgences of the Church Bellarmine lib. 1. de Indulg Cap. 14. qu. 1. proveth it at least in his owne opinion thus The prayers of the living and other workes by way of impetration profit the dead therefore the same workes as prayer and fasting being also satisfactory doe also benefit them by way of satisfaction Answ 1 First the argument followeth not we may pray
for the dead therefore we may also satisfie for them for we grant that we may one pray for another while we live but we cannot one satisfie for another beause supplication is of mercy but satisfaction is of desert Answ Secondly neither is it true that the prayers of the living doe profite the dead for request and intercession avayleth not after sentence is given and judgement past which is in the finall end and departure out of this life as is evident from this verse for after the gate is shut there is no entring Willet synops fol. 1212. VERS 11. Vers 11 Afterwards came also the other Virgins saying Lord Lord open unto us Although these foolish Virgins have no part in CHRIST yet they come boldly Obser and desire to enter into heaven to teach us That many are seduced and deceived by a false confidence Reade Luke 18.11 Matthew 7.22 Iohn 7.49 and 9.24 From whence comes it that so many are seduced Quest 1 and deceived by a false trust First it proceeds sometimes from internall selfe-love Answ 1 we naturally thinke well of our selves being blinded with selfe-conceits but God judgeth according to truth Rom. 2.2 Secondly this comes sometimes from some externall Answ 2 and internall testimonies as for example I. They see some to be worse then themselves And II. Many to be as bad as themselves And III. They highly price that honesty which they see in themselves And IV. They have a forme of Godlinesse in their lives and conversations 2 Tim. 3.5 And V. They have perhaps some sparkes of the conscience of sinne and of sorrow for sinne and some desire of God and heaven and some hope to enjoy them But these and greater then these may be in reprobates Hebr. 6.4 and 10.26 2 Peter 2.20 VERS 12. But he answered and said Vers 12 Verily I say unto you I know you not Is not CHRIST omniscient Quest doth he not know all things and all men how then doth he say here I know you not There is a double knowledge Answ namely First Negative and this the present text speakes of Verily I know you not and Chapt. 7.23 Depart from me I know you not that is I acknowledge you not neither ever did as mine and therefore depart from me Secondly Positive and this knowledge of God is threefold viz. I. Intuitiva whereby God knowes all men and all things And II. Approbativa whereby God knowes all the faithfull And III. Vindicativa whereby God knowes all wicked men VERS 19. Vers 91 After a long time the Lord of those servants commeth and reckoneth with them § 1. After a long time Sect. 1 How many things are observable in this verse Answ Three First Tempus the time when the Master commeth and that is after a long time Quando Secondly Author The person comming and that is Christ the Lord of those servants Quis Thirdly Wherefore this Lord commeth and that is to reckon with his servants Quorsum Quest 2 How can God be absent a long time seeing he is every where always or how can Christ be absent from his faithfull servants a long time seeing he hath promised to be with them even unto the end of the world Matth. 28.20 Answ 1 First J omit at this time the Schoole distinctions of the Humanity Deity providence and grace of CHRIST Answ 2 Secondly there is a double presence of CHRIST namely I. Cryptica and secret and thus Christ is perpetually present with his servants II. Apocalyptica and revealed and thus we expect him in the Clouds hereafter And of this the Text speakes Observ Our Saviour by these words After a long time would teach us That the Lord doth not presently but after many delayes and much prolonging of the time judge the wicked Read Exod. 34.6 Numb 14.18 Psal 103.8 and 145.8 Luke 20.9 Genes 15.13 16. and 6.3 and 2 Chron. 36.16 Esa 30. â—8 c. Quest 3 Why doth not the Lord call wicked men to account presently but after much procrastination and delay Answ 1 First he doth this for the greater judgement of the wicked that their sins may waxe ripe unto vengeance Read Esa 5.19 and 2 Peter 3.4 and 2 Thessal 2.11 And therefore the opinion of the common sort of people is foolish and false who I. Thinke the godly miserable because they are not presently freed from calamity and misery Wisdom 31. c. and 5.4 II. Thinke the great ones of the world happy because no evill befals theÌ„ at all Iob. 21.7 c Psal 73.4 c. But if they be wicked they shall be cut off at the last Iob. 21.4 Psal 73.18 None are blessed but they whose sins shall not be imputed unto them Psal 31.1 c. And therefore wicked men though never so great are not happy 2 Peter 2.4 9. Answ 2 Secondly God doth this that is spare wicked men long for the tryall of the godly and faithful yea he punisheth his owne oftentimes much for the exercise of their patience as we may see 1 Peter 1.7 and Esa 57.17 but most plainly in Iob who was afflicted that sharply in all kinds viz. I. Jn his cattell Chap. 1. II. In his children Chap. 1. III. In his owne body Chap. 2.7 IV. In his kindred Chap. 6.4 and 19.13 V. Jn his servants Chap. 19.15 VI. In his wife Chap. 19.17 VII Jn his soule in his sleepe and dreames Chap. 7.14 VIII By his wife Chap. 2.9 IX By impatiencie Chap. 7. X. By his three friends Chap. 16.2 XI But more particularly by Elihu Chap. 32. Yea XII By the Lord himselfe Chap. 38. And all for the tryall of his patience confidence and perseverance Answ 3 Thirdly God with-holds just vengeance from the wicked a long time for the approbation of his long suffering and patience 2 Peter 3.9 Luke 13.7 and 1 Timoth. 2.4 What is here required of us Or what may we Quest 4 learne hence First Judges must learne hence to punish gently Answ 1 and with great deliberation not rashly or maliciously for anger is the worst Counsellour that a Judge or Magistrate can have The Lacedemonians alwayes before battell offered sacrifice to the Muses and Clemencies The Romans tyed a bundle of rods or sticks to their mortall hatchet that so before any could be beheaded therewith they might have time to consider whether the party deserved death justly or not So the Venetians carried the punishing sword alwayes covered that there might be time to consider of the fact before execution Athenodorus advised Augustus to sâ—y over when he was angry the Greeke alphabet before he executed his anger or punished him with whom he was angry Charilaus the King of the Lacedmeonians being incensed said OcciacreÌ„ nisi irascerer J would kill thee if J were not angry And therefore from the Lords long suffering and these examples Judges may learne to execute judgement in clemencie and with mature advice Secondly we must learne not to frustrate the Answ 2 Lords expectation but to amend our lives
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
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
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
fasting and an empty stomacke is a meanes to make us send up lowd and strong cryes unto God Thirdly by attending unto the word of God and the preaching thereof that both I. It may instruct us how to carry our selves in the receiving of this holy Sacrament And also II. That it may excite and kindle our affections unto that which is good Acts 8. â— And thus we see what is required of us in regard of the time before we come unto the Table of the Lord. Secondly this Execution respects the time present wherein there are two things to be considered to wit First the Action or the receiving of the Elements wherein also two things are required viz. I. We must take the Elements into our hands and in so doing remember First that these are signes and seales of Gods love unto us and that out of his unspeakable love he hath given us this bread CHRIST from heaven Iohn 6.50 And with him will afford unto us whatsoever is good Romans 8.32 And Secondly we must remember that by taking the Elements of bread and wine we doe bind and oblige our selves unto the service of GOD that is we promise and vow that henceforth seeing the Lord on his part hath made such gracious promises unto us we will labour to cleanse our selves from all pollutions of the flesh and spirit a Corinthians 7.1 and live not according to the will of the flesh nor of the will of man but of the will of GOD revealed in his word 1 Peter 4.2 3. II. We must eate the Elements and receive them into our body wherein two things are to be done namely First as we are fed by these so we must expect that Christ will feed our soules viz. I. As corporall bread feeds the body so this spirituall bread will feed the soule and so nourish it that it shall grow and increase in spirituall strength because it is the flesh of CHRIST truly to those who are worthy receivers II. As wine is profitable for the body so is the blood of Christ for the soule For First it washeth us from all pollution and contamination of sinne 1 Iohn 1.7 Secondly it anoints us with grace and spirituall strength 2. Corinthians 1.21 and 1 Iohn 2.27 Thirdly it doth renew increase and excite our affections and internall spirits and doth inflame our hearts with a strong and unfained love towards God Cantis 1.1 Secondly if when we receive the Elements we doe not thinke of these things neither are sensible of them but remaine yet as senselesse as the child was notwithstanding Elisha's Servant laying his Masters staffe upon it 2. King 4.31 Then I. Wee must lament and mourne as Ioshua did even untill the Evening 7.6 7. and as the Eleven Tribes did when they were overcome of the Benjamites Iudges 20.20 We must bewaile and grieve for this our insensibility II. We must besides this sorrow of heart reiterate the supplications and prayers of our mouths crying mightily unto God for the pardon of our sinnes for the assurance of his love and our regeneration and incorporation into CHRIST and for preservation from sinne and in grace untill he bring us to glory Secondly in the time of celebration or receiving of the Lords Supper beside the Action of taking and eating the Elements there is also to be considered the manner of doing it and that is it must be done Reverently For when we come unto the Table of the Lord we may truly say Surely the Lord is in this place Genes 28.16 And we may thinke that we heare the Lord speaking thus unto us Put of thy shoes for the place whereon thou standest is holy ground Exodus 3.5 Is it lawfull to kneele at the receiving of the Lords Supper Quest First for answer hereunto J referre my Reader Answ 1 to our Reverend Prelate Bp. Morton who hath sufficiently answered whatsoever malice it selfe can say against this practise of our Church in his defence of the Ceremonies Page 244 c. unto the end of the Booke Secondly I onely adde a word or two which J Answ 2 will lay downe briefly in these particulars viz. I. To kneele in worship to the creature is Jdolatry Isa 45.23 and Exod 20.5 II. We must come reverently unto God and no man can come too reverently before him yea Chrysostome cals this Sacrament Tremendum Mysterium the mystery to be admired as wonderfull and terrible because the breaking of the bread upon the Table doth represent unto us the killing of Christ upon the Altar and the cutting of him as it were into pieces for our sakes and therefore how reverently should we partake of this Paschall Lambe III. The gesture of the body is in it selfe indifferent I prove this First from our Church and State who say in the Preface of Cerem in the Booke of Common prayers In our doings we condemne no other Nation nor prescribe any thing but to our owne people onely For we thinke it convenient that every Countrey should use such Ceremonies as they shall thinke best For to sit stand kneele or walke be not of the substance of the Sacrament And therefore in these outward rites and Ceremonies we must observe the counsell that Augustine saith August epist ad Casulanum 86. was given unto him by Ambrose For he demanding of Ambrose whether it were lawfull to fast on the Sabbath day or not to fast seeing that among the Churches there was some diversity in this point Quando hic sum saith he non jejuno Sabbato quando Romae sum jejuno Sabbato c. When I am here I fast not on Saturday when J am at Rome I doe fast on Saturday and to what Church soever you come keepe the custome thereof if you will neither suffer nor give offence Secondly from Fricius Lib. 2. de Eccles tract 8. In these words Ad sacram Domini coenam gratiarum actio et precatio addenda est in quibus est tota vis adorandi utrumque eorum fieri posse flexis genibus et sedendo et ambulando Christi exemplo doceri potest c. That is The adoration which we are and ought to give in the celebrating and receiving of the Lords Supper doth consist in prayers and prayses both which and that by the example of CHRIST may be performed either kneeling or standing or sitting or walking for in the garden CHRIST fell upon his face as saith St. Matthew or upon his knee â—s saith St. Luke 22.41 when he prayed unto his Father So he gives thankes either sitting or as I rather thinke standing Matthew 11.15 Yea CHRISTS gesture was a kind of sitting when he celebrated the Lords Supper wherein when he had taken bread hee gave thankes A coena item postquam surrexit ambulando orat patrem yea after he rose from Supper he prayed unto his Father walking Multi sunt aegroti c. There are many sicke persons who can onely lye and neither sit nor stand nor kneele who are not to
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
machina mundi peribit What miraculous and extraordinary things Quest 4 were in this Eclipse First the naturall Eclipse of the Sunne never happens Answ 1 as the Astrologers say but in the time of the conjunction of the Sunne and Moone which was not at the time of this Eclipse the Moone being in the full Answ 2 Secondly about the sixth houre and so forward to the ninth houre the Moone was together with he Sunne in the midst of Heaven but in the Evening shee appeared in her owne place namely in the East opposite to the Sunne Answ 3 Thirdly the Moone miraculously returning from the East towards the West did not passe by the Sunne and set in the West before it but comming to the place and terme of the Sunne went along with it for the space of three houres and then returned unto the East againe Answ 4 Fourthly the naturall Eclipse of the Sun quickly passeth away but this Eclipse continued for the space of three houres Answ 5 Fifthly the naturall Eclipse of the Sunne beginneth alwayes at the West that is that part of the Sunne which lookes towards the West is alwayes in naturall Eclipses first darkened because the Sunne is more swif in his motion then the Moone is in hers and so overtaketh her but here although the Moone were in opposition to the Sunne and distant from it the breadth of heaven yet it overtooke by a miraculous swiftnesse the Sunne and so darkened first that part thereof which lookes towards the East Answ 6 Sixthly in the naturall Eclipse of the Sunne that part thereof is first discovered and seene which was first covered and obscured but in this Eclipse that part of the Sunne which lookes towards the East was first covered and last discovered Jf the studious Reader would see these things illustrated and more then these expressed and handled concerning this unnaturall and miraculous Eclipse Let him read Aquin. 3. p. 9. 44. Art 2. ad 2. et Dionys in praefata Epist et Chrysost et Hier. s and Chemnit harm fine addit Gerard fol. 189. b. calce Sect. 2 § 2. Over all the Land Quest 4 Whether was there darknesse at this timeover all the Earth or not Answ 1 First the words in the Text are Tenebrae factae sunt supra universam regionem And there was darkenesse over all the Region or Land which by our best Hebruicians is interpreted generally of the Land of the Iewes and their reason is this because if this darkenesse had occupied the whole Earth then without doubt the Historians of other Nations would have recorded and mentioned it Syllâ—ge vocum exotic Pâ—ge 18â— Answ 2 Secondly others say that this Eclipse was not onely in the Land of the Iewes but in Egypt and in Athens as testifieth Dionysius and divers other Historians sâ—ith Carthusian upon this place doe testifie that it was in other Lands Answ 3 Thirdly that it was overall the world I cannot imagine for those who thinke so extend it too far neither dare I subscribe to those who restraine it onely to the Region of the Iewes because on the other side I conceive them to limit it too much And therefore J thinke that it was over all that Horizon and all those Regions which were in a manner of the same Altitude and Latitude and unto which the Sunne gives light and is seene at once VERS 46 47. And about the ninth houre Vers 46 47. Iesus cryed with a loud voice saying Eli Eli lamasabacthani that is to say My God my God why hast thou forsaken mee Some of them that stood there when they heard that said This man calleth for Elias § 1. My God my God Sect. 1 How can CHRIST have a God Quest when himselfe is the true God blessed for ever Hath God a God above him whom he stands in need of for protection and defence First Christ according to his humane nature and Answ 1 as he is man hath the same God and Father that we have Behold I goe unto my God and your God unto my Father and your Father CHRIST as man had God for his Father upon whose power he did depend and into whose hands he committed his Spirit and according to his humane nature he cals his Father his God Secondly Christ according to his divine nature Answ 2 is very God yea true God himselfe of the same substance and power with the Father § 2. Why hast thou forsaken me Sect. 2 What was the cause that moved Christ thus to Quest 1 complaine First negatively the cause was not any impatiency Answ 1 or discontent of mind neither any despaire or dissembling as some would have it But Secondly affirmatively the cause was an apprehension Answ 2 and feeling of the whole wrath of God which seazed upon him both in body and soule Thirdly Christ complained because of Gods delay Answ 3 and differring of helpe and succour Vrsin Whether did Christ truly complaine upon the Quest 2 Crosse that he was forsaken of God First we answer hereunto That our blessed Saviour Answ 1 bearing our sinnes in himselfe upon the Crosse did verily feele Gods wrath in his soule and truly complained in respect thereof that he was forsaken of God And this we confirme from himselfe thus Our Saviour cryeth out and complaineth upon the Crosse My God my God why hast thou forsaken me which words were uttered in truth and not in colour or shew Athanas ad Apollinar as Athanasius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things were done naturally and in truth not in opinion or shew And therefore Christ did feele himselfe in his soule forsaken of God that is left comfortlesse of Gods Spirit If the Reader would see this opinion opposed and confirmed let him read Dr. Willets synops page 1142. sine et 1433. et Cham. tom 2. page 177. Secondly Fevardentius absolutely denies that Answ 2 Christ did truly complaine upon the Crosse that he was forsaken of God and he gives this reason for his deniall If Christ saith he were truly forsaken of God it would follow that the hypostaticall union was dissolved and that Christ was personally separated from God for otherwise he could not have beene forsaken Fevardent Page 437. confut â— b I. We answer hereunto If Christ had been totally and eternally forsaken the personall union must have been dissolvea but upon this temporall dereliction rejectioÌ„ there followeth not a personall dissolution II. As the body of Christ being without life was still hypostatically united to the God head so was the soule of CHRIST though for a time without feeling â—f his favour the dereliction of the one doth no more dissolve the hypostaticall union then the death of the other If life went from the body and yet the Deity was not separated in the personall consociatioâ— but onely suspended in operation so the feeling of Gods favour which is the life of the Soule might be intermitted in CHRIST and yet the divine Union not dissolved III. Augustine
one 3dly others answer that St. Mark restraines that unto one Mary which was common to her companions Answ 3 naming her onely as the chiefe of all or unto whō Christ more purposely appeared Pareus s VERS 2. And behold there was a great earthquake Verse 2 for the Angell of the Lord descended from heaven and came and rolled backe the stone from the doore If the studious Reader would see what application may be made of this Earthquake let him read Chē harm part 2. Gerard. pag. 248. b. And if he would see how hence Bellar. would prove that the body of Christ doth not occupy any place but that he may be at once intirely in regard of his humanity in many places r I eferre him to Chamier tom 2. de corp Christi lib. 6. Cap. 7. pag. 211. a. § 22 23. VERS 6. He is not here for he is risen as he said Verse 6 Come see the place where the Lord lay He is not here for he is risen Quest 1 It is questioned and controverted betweene us and the Church of Rome whether it imply a contradiction for on body to be whole and entire at the same time in many places Answ 1 First hereunto the Papists say that the body of CHRIST may be and is in many places at once locally and visibly and that his flesh is at the same time in heaven and in earth in the Eucharist Bel. de Sacram. Euchar. lib. 3. Cap. 4. Answ 2 Secondly we affirme that it implies a contradiction to say what they doe herein and we prove it hence thus The Scripture plainly saith that Christ hath a true naturall body and in all things like unto us Hebr. 3.17 Therefore neither can his body being a true humane body as ours are be in many places at once neither can it chuse but occupie that roome and place where it is The Angell said He is risen he is not here but it had beene no good argument to say he is risen and gone to another place and therefore he is here if so be the body of CHRIST might be in many places at once The Scripture then hath defined it that Christs body is in one certaine place Wherefore to say that Christ hath a true natural body and yet retaineth not the naturall properties of a body or that he hath and hath not a true naturall body is to speake contradictions Jf the Reader would see this Answer of ours impugned and the oppositions answered Let him read Dr. Willet synops controv general 10. de Euchar. quc 1. pag. 611. c. Amos Bellarm. enervat tom 3. pag. 135. The Angell by telling the women here that Christ was risen againe from the dead doth give occasion unto us to consider a little of the Resurrection of Christs body Our Questions here abouts shall be these Quest 2 What and how many are the parts of Christs Resurrection Answ There are two parts of thereof namely First Vivification which was the conjunction of the body and soule of Christ together againe by the power of God Iohn 2.19 and 10.18 And is therefore attributed to the Father Romans 6.4 and 8.11 and Acts. 2.24 although as it is opus ad extra it is common to all the three persons of the blessed Trinity And Secondly a going out of the Sepulchre for Christ being restored againe unto life and all obstacles which might hinder his Resurrection being removed againe by an Almighty power he came gloriously out of the grave or tombe wherein he was laid Matth. 18 2. Quest 3 What are the Causes of Christs Resurrection Answ 1 First the glory of God and Christ Iohn 17.1 and Romans 1.4 And Answ 2 Secondly the fulfilling of the Prophesies Psal 16.10 Matth. 12.39 and 17.13 and Acts. 4.24 And Answ 3 Thirdly to shew that he is the Resurrection or that we are raised from death unto life by the power of Christ Iohn 11.25 And Answ 4 Fourthly because Christ hath now fully satisfied for sinne and where there is no sinne there is no death Romans 6.10.23 And Fifthly he rose againe for the discharging and executing of his Offices because part of them were principally to be performed after death Read Answ 5 Psal 110.4 and 45.7 and Esa 97. Luke 1.33 and Rom. 8.34 And Sixthly that it might certainly and evidently Answ 6 appeare that Christ overcame the Devill sinne and death And Seventhly the last cause of Christs Resurrection Answ 7 was our salvation Romans 4.25 What were the fruits of Christs Resurrection Quest 4 First the fruit of Christs Resurrection which Answ 1 respects himselfe is this namely that having suffered for us hee is made partaker of a glorious life for us And Secondly the fruits of Christs Resurrection respecting Answ 2 us are these to wit I. An effectuall application of his righteousnesse and satisfaction performed for us Acts. 13. and Rom. 4.25 and 1 Cor. 1◠18. And II. Our regeneration and sanctification by the holy Spirit Rom. 6 4 5. Colos 3.1 and 1 Pet. 1.3 And III. A demonstration and obsignation of our Resurrection unto life eternall Rom. 8.11 and 1 Cor. 15.13 and Revel 1.5 And IV. Consolation against all affliction yea death it selfe Iob. 19.25 and 2 Tim. 2.8 And V. A certainty of the defence and full glorification of the Church Iohn 14.3 Why doth the Lord now adayes rather use the Quest 5 Ministery of men then of Angels in confirming and Preaching the truth of CHRISTS Resurrection First because our infirmity and weakenesse cannot Answ 1 beare the light or aspect of Angels as we may see by these women who were afraid when they saw the Angell verse 5. Secondly the Lord doth this for our greater Answ 2 consolation that we hearing them who are of the same nature with us and sinners like us may be raised up to comfort Thirdly this is done because the Lord would Answ 3 have an accesse to his heavenly doctrine made manifest and laid open unto all men in the ministery of the word and not peculiar Revelations to be expected or sought for by Angels Romans 10.6 Fourthly the Lord hath appointed that Christ Answ 4 should be preached unto us by the Ministery of men not of Angels because he would have all glory to be reserved unto himselfe as in merit so also in the application of the benefits of the Gospell for in this his power is wonderfully shewne that against the gates of hell he opposeth weake men Fifthly this was done also that people might Answ 5 reverence obey and receive the Ministers as the Messengers and legates of Christ and on the other side that Ministers might embrace and love their people with a sincere and fatherly affection Sixthly if Christ and the Gospell should be Answ 6 preached unto us by Angels it were necessary that they should use a humane not an Angelicall speech unto us and hence the Angels appeared here in an humane forme when they were to publish and preach the Resurrection of Christ
510 b c. Scribes See Pharisees Scripture Speech Word Word of God Divers singular questions concerning the definition nature markes division necessity writing reading translation use abuse excellency contents exposition power certainty infallibility utility perspicuity purity and Author of the sacred Scriptures and word of God pt 1. fol. 1 2 3 4. 29 b. 30 a. 46 b c. 100 b. 101 a. 103 a. 104 b c. 105 106 107 a. 175 a. 245 a. 331 b. 347 a. 396 b. 397 a. 399 a. 492 a. 500 b. 512 b. and pt 2. folio 34 b. 46 a. 94 a. 137 138. 149 b. 285 a. 312 b. 388 a. Who are enemies to the word of God pt 1. folio 100 b. How many wayes the Scripture speaks and how we may understand what it speakes pt 1. folio 213 214 c. How the word is a seed pt 2. fol. 141 b. 142 a. All are not happy who enjoy the word Part 1. folio 446. Three sorts of wicked words and speeches pt 2. folio 329 a. All our words are observed by God and what words he observes pt 1. folio 350. 521. Scrip. What is meant by Scrip. pt 2. folio 15. Secrets What is meant by this word Secret and who reveale secrets and what is required of us in regard of secrets pt 2. fol. 146 b. Security Divers questions concerning the nature division and causes of security and remedies against it Pt. 2. fol. 317 318 319. Seed What is meant by feed and how many things are observeable therein pt 2. fol. 141 â— 142 a. Seeke What Seeking imports and how many seekers there are pt 1. folio 350 b. 399 b. Why many who seeke Christ find him not and how we must seeke pt 2 f. 171 b. and Pt. 1. fol. 525 a. Selfe-deniall See Deniall Separatists See Anabaptiâ— Sepulchers See Buriall Serpent The nature of Serpents and wherein they may be imitated and wherein not pt 2. f. 21 b. 22 23. Servants Service Divers profitable questions concerning the service and servants of God and Christ pt 1. fol. 320 b. 332 333. 338. 469 a. and pt 2. f. 55. 103 b. The duty of faithfull servants pt 1. folio 469 a. and pt 2. fol. 330 b. Sheepe Why and wherein we should be like Sheepe pt 2. folio 169. 357 b. Shekel There was a double Shekel pt 2. folio 365 b. Sicknesses See Diseases Shooes What Shooes the Apostles must not provide pt 1. folio 15. Sight See Illumination Silver See Gold Simony Against Simony in Patrons of livings pt â— folio 13 a. Simplicity How many sorts of Simplicity there are and wherein good Simplicity doth consist pt 2 folio 23 b. 24 a. Sincerity Wherein sincerity consists and what things are common to the hypocrite and sincere Professor pt 1. fol. 163 a. and pt 2. folio 135 b. Sinne. Sinners Questions concerning the nature author defence hatred pollution power evill easinesse strength and punishment of sinne and remedies against sinne and impediments hindring us from turning from sinne pt 1. folio 58 a. 100 b. 103 a. 113 b. 394 b. 395 396. 409 a. 410. 467 b. 468 b. 489. and pt 2. fol. 2. a. 66 b. 212 213. 301 b c. and pt 1. folio 520 b. Questions concerning our freedome and ascension from sinne Pt. 1. fol. 19 a. 59 b. 129 b. 410 a. and pt 2. folio 45 b. 67 b c. Questions concerning the distinction of great and small veniall and mortall sinnes Pt. 1. folio 185 b. 196. 200 a. 310 b. 311 312. and pt 2. folio 83 b. 84 a. 129 â— c. 274 a. 299 b. The Devill makes all sinne to seeme beautifull unto us pt 1. folio 103 b c. The first sinne of all was Pride pt 1. folio 140 b. How our sinnes are to be borne pt 2. folio 100. Whence it is that men more clearely see other mens sinnes then their owne pt 1. folio 393 394. Sinne is often committed in the performance of good workes pt 1. f. 394. a. How many sorts of Sinnes there are Pt. 1. fol. 408 b. Why we must resist the least and first beginnings of Sinne. pt 1. fol. 342. Sinne is like unto a Feaver and to the Palsie and Leprosie See Feaver Leprosie Palsie Why Christ is said to have come of Sinners or sinfull Progenitors pt 1. fol. 9 a. Questions concerning the sorts and punishments of sinners and how grace is ordinarily wrought in great sinners and the comfort of penitent sinners pt 1. fol. 58 b. 356 a. 409 410 a. 480 481 b. 487 a. and pt 2. fol. 101. 213 b. 220 b. 274. 281. Reliques of sinne in the best Pt. 1. fol. 467. Sitting To Sit. What is meant by sitting pt 1. fol. 116 b. Why Christ sate when hee Preached Pt. 1. f. 134 b. Sleeping To Sleepe How many wayes men are said to sleepe Pt. 2. fol. 143 b. 144 a. Society See Company Sonnes See Children Sorrow See Compunction Souldiers Warre Warfare Whence it is that a Christians life is a Warfare pt 2. folio 50. How manifold our Spirituall Warfare is and who are Christian Souldiers pt 2. folio 50. When Warres are lawfull pt 1. folio 246 a. Soule Wherein the soule excels the body pt 1. folio 342 b. Divers and sundry errours and erroneous opinions concerning the soule pt 2. folio 125 b. 151. 179 b. 180 a. 198 a. 254. 258 a. 380 b. Specters See Spirits Speech See Scripture Spirit Holy Ghost Spirits Specters Spirituall things Questions concerning the names titles Deity Offices person operations comforts and consolations of the holy Spirit Pt. 1. folio 81 b. 82. 144. and part 2. folio 96 b. 116 b. 117. 138. 291 292 293. Questions concerning spirituall things pt 1. folio 254 a. 271 b. 343 a. 401 a. Why men naturally abhorre Spirits and Specters pt 2. folio 155. What is meant by this word Spirit pt 1. folio 138 b. 139. and pt 2. folio 392 a. What is our duty in regard of the motions of the Spirit in our hearts pt 2. folio 305 a. 329 a b. How the workes of spirituall and morall men differ pt 2. folio 350 b. Staffe What staves the Apostles must not have pt 2. folio 15. Star re See Comet Stones How God raised up children of stones unto Abraham pt 1. folio 73 a. What is meant by these words Command these stones to be made bread pt 1. folio 96 b. Strife See Contention Subjects We must be the Subjects of Christ and performe the duty of subjects Pt. 2. folio 103 b. 296 297. Subordination Why it is evill to suborne others pt 2. folio 372 b. Subsidies Taxes Tribute These are to be payed to Princes pt 1. folio 248 a. Succour See Helpe Sunne Questions concerning the Sunne pt 1. folio 256 a. 257 a. 258 a. Superiours The duty of all superiors pt 2. folio 119 b. Supper of the Lord. See Eucharist Suspition The division and prohibition of suspition pt 1. folio 424 b. and pt 2. folio 121 b. Sutes in Law Questions Cautions and
makes us cold but by and by wee burn So at first we are afraid of sin by and by fearlesse therof at first our affections freez afterwards fry in the love of sin at first wee abstain from sinne and are hardly drawn to the committing of sinne but by and by custome makes it habituall and naturall unto us and us insensible of it III. In a Feâ—er when we are cold yet even then we are hot within though we are not so sensible of that heat So even then when the naturall man fears and trembles to commit sin there is the fire of evill concupiscence which in time sets on fire the whole course of nature shews it selfe outwardly in the practise of sin IV. The Fever inflames the whole body even to the very toes of the feet So sin wounds and enfeebles us from the crown of the head to the solâ— of the foot Esay 1.6 Answ 4 Fourthly siâ—ne may be resembled to a Fever Respectu effectuum in regard of the effects For I. The Fever in membris in the parts of the body workes this effect it debilitates and weakens the whole man so that hee cannot walke forth of doors nay bee cannot walke within his owne house neither is able to stand but forced to sit or lye and keep his bed So by sinne we are so weakned that wee are neither able to walke in the wayes of God nor run the race that he hath set before us nor worke out the work of our salvation with fear and trembling II. The Fever in intellectu in the understanding works this effect it disturbs takes away the use of reason making a man not know what he saith or doth And this is for the most part or at least very often mortall and deadly So when men grow obstinate and bold in sinning and are neither sensible of sinne nor punishment but will do whatsoever they will Ier. 44.16 it is an argument of a soule not distant from death III. The Fever In appetitu in the appetite produceth these effects namely First it loaths the most wholsome things So sinne makes us to loath both I. Good workes and duties and exercises of religion like the Iews who cryed when will the new Moons and the Sabbaths be done that we may return unto our sins Malach. 1.13 II. Good Counsell for that we think to bee a hard saying and we cannot endure it Ioh. 6.60 Secondly as the Fever loaths that which is wholsome so it longs for that which is unwholsome So wee loath the heavenly Manna of the word and spirituall graces and love the vaine pleasures of sin although they be but for a season and the end therof destruction and death Rom. 6.23 Thirdly In a Fever there is a thirst not to bee quenched or satisfied but insatiable having no moderation in drinkiâ—g if it can come unto liquor So many are furious in sinning and cannot cease to sin h 2 Pet. 2.14 although they see oftentimes that I. The thing is childish and of that nature that it is a shame for a man to be besotted therewith Yea II. That the event is perillous and dangerous And III. That both the estate is lessened and impaired and the body enfeebled and enervated therby Thus no feverish man is more mad after drink then wicked men are after their sins Fourthly Potus factitij made drinks quench not the thirst in a Fever but now pleaseth the Pallat and by and by displeaseth it it being only cool things which allaieth and asswageth the heat therof although often they kill because the stomack is not able to bear them So it is not ordinary comforts that appease the soule because they cannot fill the soule neither can they allay the heat of a wounded spirit but it is the word and the comminations and promises thereof which afford ease and peace to the troubled heart And yet sometimes this cooling Cordiall doth kill and drives accidentally to desperation as we see in Cain Gen. 4. and Iudas Mat. 27. Fifthly sinne may be resembled to a Fever Respectu finis in regard of the end thereof For I. Sometimes it ends in health and life of it selfe that is a man recovers sometimes out of a Fever without the use of any means or help of any man II. Sometimes the Fever ends in health and life by the use of good means and the helpe of the Physician III. Sometimes the Fever ends in a sickly and weakly estate that is when the Fever leaves a man oftentimes he fals into deafnesse and swellings and boyls and the like IV. Sometimes it ends in death Fevers often bring men to the period of their life now this is two-fold viz. First sometimes a Fever brings a man to a speedy death when he dies therof Secondly sometimes it brings a man unto a lingring death and that either I. By an Hâ—ctick Fever which inflames the heart or lungs Or II. By bringing a man into a Dropsie Now to apply this First sinne herein differs from a Fever this as was said sometimes ends in health and life without the use of physick or helpe of the Physician but never that for sin cannot be cured or healed of it selfe Secondly sin is cured and healed by Christ who is the only Physician of the soule Thirdly if sinne end not thus in health and life by Christ then it ends either I. In a dry Hectick Fever and a barrennesse of all good fruits Or II. In a cold Dropsie or Lukewarmnesse in Religion Or III. In a deafnesse and unwillingnesse to hear the word of God Or IV. In filthy Vlcers and putrified Boyls of actuall transgressions V. The safest Crisis or conflict of nature in this sicknesse is evacuation and that either by vomiting purging sweating or bleeding So we must labour either to vomit up our sinnes by Confession or sweat them out by Contrition or purge them out by alienation and separation or else if the Lord love us he will bleed us and make us forsake sin by affliction as hee did by David and Manasses Quest 2 How may we know whether we are sicke of the Fever of sin or not By these plain signes namely Answ First if without thou be inflamed with the lust of sinne or if it shew it selfe in in thy life and actions Secondly if the fire of concupiscence kindle thy affections unto evill although as yet it doth not appear by thy actions and outward man Thirdly by examining what drink pleaseth us best whether is the word of God unpleasing to our taste or not câ—rtainly if we be refreshed and comforted with the pleasures of sin and that the word of God relisheth not with us we are feverish Fourthly by examining whether Christ hath cured us or not whether we be freed from the Fever of sin or not For this Fever of the soule differs from the bodily Fever there being many in health of body and free in body from the corporall Fever but none at all from the Fever of
sinne for therewith all the sons of Adam and children of men are infected And therefore two things are to bee enquired after to wit I. Whether hast thou sought unto Christ the Physician of thy soule or not hast thou made thy case and griefe known unto him and desired him to heale thee II. Whether hath Christ answered thee in thy request or not whether hath hee healed all thy sins and cured all thy infirmities so weakning the reliques of corruption in thee that now it cannot prevaile against thee Fifthly examine whether thou be changed or not from sicknesse to health canst thou say with Paul I was given to such and such sinnes but I found mercy i 1 Tim. 1.13 the Lord plucking me as a brand out of the fire dost thou find a change both in thy affections and actions from evill unto good Sixthly examine whether art thou sound well and healthfull in thy limbs and members canst thou walke in the waies of God cheerfully canst thou run the race that is set before thee swiftly and constantly canst thou worke out the worke of thy salvation thorowly Seventhly art thou not enclining to a Hectick Fever or a Dropsie or deafnesse of eares that is art thou not barren of grace and all goodnesse or at least Lukewarm in the service of God or of deaf and dull eares to hear the word of God Certainly by a serious examination of these things we may know whether with Peters wives Mother before Christ came we are sick of a Fever or by Christ cured and freed from our Fever as she was VERS 16. And when the Even was come Vers 16 they brought unto him many that were possessed with devils and hee cast out the spirits with his word and healed all that were sick We may learn hence Observ That it is Christ onely who frees from Sathan hee only being stronger then him Luke 11.21 By what means are we freed from the Devill Quest 1 or the Devill dispossessed First the Heathens used charmes and enchantments Answ 1 hoping therby to be preserved from him and to dispossesse him their charms were I. Either by magicall words Fernel abd caus Or II. By the Picture of Solomon in a Ring Iosephus Or III. By the herbe Cynocephalia which is very effectuall against poyson Appion Gram. Plin. 30.2 Or IV. By Amulets hung about their necks Plin. ib. Or V. By the art of Nicromancy and conjuring But all these are too weak to produce such an effect as this is to deliver or preserve from the Devill Secondly the Papists perswade themselves Answ 2 that they can dispossesse men and drive away devils by troops and that by Ceremonies as by holy water and the signe of the Crosse and the seven penitentiall Psalms and a lighted Taper and a Censer and a holy Fryers Hood Iacobus de Chusa and Wyerus Thirdly God doth deliver preserve and free Answ 3 us from Sathan miraculously and that sometimes by the â—ame of Christ as in the Acts of the Apostles and sometimes by prayer and fasting How doth Christ cure those who are possessed Quest 2 with devils or those in whole heart sinne and Sathan remains By these means viz. First Answ by overcomming Sathan himselfe for us Secondly by disarming and weakning the power of Sathan Thirdly by casting of sinne and Sathan out of our hearts Fourthly by arming us both with off nsive and defensive weapons against Sathan Ephes 6.12 Enabling us so to resist him that hee is forced to flee or to be foyled Rom. 16.20 VERS 17. Vers 17 That it might be fulfilled which was spoken by Esaias the Prophet saying himselfe tooke our infirmities and bare our sicknesses It may here be objected Object Christ did not heale the sick and dispossesse those who were possessed for this end that the Prophesie might bee fulfilled for then if the Prophet had not foretold it he would not have done it Muscul Gualt s Answ 1 First God doth dispose it unto this end as he did his flight into E ypt Mat. 2.15 and his return into Nazareth Mat. 2 23. and the Souldiers casting lots about his garments Mat. 27.35 and that a bone of him should not bee broken Iohn 19.33 and divers other passages From whence we may learn Observ That our voluntary actions are indeed governed ordered and disposed by the providence of God Reade Act. 2.23 and 3.18 and 4.28 and 13.27 And besiâ—es remember that it is the will of God not the will of men which is the rule of the world Daniel 4.32 Hence it is said Man purposeth but God disposeth For I. If the purpose and inâ—ention of man bee according to the will of God then God â—il direct it Thus Assur was Gods rod Esay â—0 But II. If mans purposes and intentions dissâ—nt from the purpose and will of God then God corrects it Balaam at first had a desire to goe to Balak but God forbids him afterwards he had a desire to curse the Israelites for Balak but God Quest 1 will not permit it Num. 23. It may here bee demanded whether we desire to establish and maintain Stoicall faâ—e and a necessary series of causes For this is heathenish and unbeseeming Christians to avouch Absit a fidelium cordibus fatum aliquid dicere Greg. hom 10. Vide Thom. 1. qu. 116. c. Answ Certainly wee goe not about to establish Stoicall Fate but Christian Providence Quest 2 Wherein doth Stoicall Fate and Christian Providence differ Answ 1 First Respectu originis in regard of the originall thereof because Stoicall Fate doth depend upon the influence of the stars And therefore Thom. denies it ibid. Answ 2 Secondly they differ Respectu ascensûs in regard of the ascent because Stoicall Fate doth tie the gods themselves and subject them thereunto Answ 3 Thirdly they differ Respectu descesnûs in regard of the descent because the Stoicall Fate binds all second causes And therfore we should avoid the name of Fate Si quis Dei voluntatem vel potestatem Fati nomine vocet sententam teneat et linguam eâ—rrigat i August civit Dei 51. If any shall call the will or power of God by the name of Fate let him hold still the opinion but amend the phrase Quest 3 Is nothing casuall contingent or mutable Answ There are two things certain to wit First that there are many things mutable in regard of us and many things casuall which fall out contrary to our expectation as Inachus said of Io Tu non inventa reperta es he could not find her when hee sought for her and when hee thought not of her then hee found her So a man digging a grave may find a treasure Secondly nothing is contingent in regard of God but all things are certainly ordained Quest 4 Must wee not use the means Answ 1 First certainly wee must and that for these causes namely I Because God hath ordained that by the use of the means wee should attain unto the end II.