and unbeseeming words or commit the least sinnes For they that despise these despise the Lord whose servants they are and slight the words of Christ who hath here pronounced such Pure Blessed Secondly some violate this precept which injoines Purity of life in practise and these are either first they who live a wicked life Or secondly Obiect 1 they who mixe good with evill First they transgresse here who leade a wicked and impure life But some will say there are none pure but all men are polluted and therefore who can bring a cleane thing out of an uncleane a Iob 14.4 who can say I have made my heart cleane I am pure from my sinne b Pro. 20.9 that is none and therefore if any man say he sinnes not or pollutes not himselfe by sinne he is a lyer c 1 Ioh. 1.8.9 Answ Wee distinguish betweene a Simple and respective purity which differ thus the simple puritie is perfectly pure the respective puritie is sincerely pure the first is of and by workes and therefore wee grant that there are none so pure in this life the second is of faith which first applies Christ unto us then secondly assures us that all our sinnes in Christ are pardoned and thirdly workes sincerely by love and this purity is in the faithfull and should bee Quest 5 sought for by all Answ 1 But how is this respective puritie acquired First not by nature or by any strength in our selves for naturally the very thoughts and imaginations of our hearts are evill and that continually d Gen. 8.21 yea the heart is deceitfull above all things and desperately wicked e Ierem. 17 9. wherefore Paul confesseth the law is spirituall but I am carnall sold under sinne f Rom. 7.1 14.15 and cannot do the good which I would but doth the evill which I would not Secondly this puritie is procured by faith Answ 2 and grace thus the Apostle saith God put no difference betwixt us and them purging and purifiing our hearts by faith g Acts 15.9 whence it is evident that we have not our purity and holinesse from our selves but from Christ who was made unto us Sanctification 1 Cor. 1.30 and who delivers us from sinne and Sathan Rom. 7.25 Who must labour to acquire this purity Quest 6 First some answer that there are not many Answ 1 who neede endeavour after this sanctitie it belonging onely to a few to wit to Magistrates Ministers and old men but this is false Secondly purity belongs unto all and therefore Answ 2 all must strive for it as for example first it appertaines unto young men they must remember their Creator in the daies of their youth for if that be spent in impurity they must answer it at the great day h Eccles 11.9 and 12.1 Secondly sanctitie belongs unto old men and therefore Saint Iohn writes unto them to put them in minde of it i Ioh. 2.13 Thirdly it appertaines unto husbandmen who must bee as carefull to plow up the fallow ground of their hearts as to till their fields k Ier. 4.4 Fourthly it belongs unto the simple and foolish and therefore Wisedome calles and admonisheth them to turne from sinne unto the service of the most High l Prov. 9.4.6 and 1.20.21 Fiftly it belongs unto the rich to be pure and unspotted otherwise their riches cannot preserve them from hell as we see in Dives Luke 16. Sixtly it belongs unto Kings and Monarches for Tophet is prepared of old it is wide and large yea for those Kings is it prepared whose lives are impure and wills not subject unto the will of God m Esa 30.33 And therefore David admonisheth them that although they bee like Gods on earth yet they shall fall like men into pardition except they labour to bee pure and to participate of that divine nature n 2 Pet. 1.4 Thus it appertaines unto all to be pure and holy because every soule that is not circumcised shal be cut off Secondly they erre here in practise who mingle Bonum malo Corne and Cockle wheate and chaffe good and evill together that is they who obey in some things onely like Agrippa who was halfe perswaded to become a Christian or Herod who did many things but not all and abstained from some sinnes but not from all o Mar. 6.20 But some will say who can performe all things that are required of them who can doe all Obiect 2 that God bids or eschew all that he forbids We cannot obey God in all things perfectly Answ but we may sincerely and that in these two things First in Resolution wee should resolve to serve God in singlenesse of heart and purpose to leave and forsake whatsoever is displeasing unto him yea even to cast away from us those sins that hang so fast on and cleave so fast too and have beene formerly valued as hands and eyes Secondly in endeavour wee must strive to performe what wee have purposed and labour to accomplish what we have resolved with the utmost power of our soules we must fight even unto blood p Heb. 12.4 and wrastle as Rachel with her sister with manfull wrastlings till wee have prevailed and thus both in desire and endeavour we must serve the Lord sincerely and although wee doe but obey in part and feare in part and love in part yet with all our hearts we must desire and labour that what is in part were abolished and that we could serve the Lord in singlenesse of heart Sect. 3 § 3. In heart Why doth our Saviour pronounce Quest 1 onely those Blessed that are pure in heart Answ Because true purity is rooted in the heart or true religion is founded within My sonne give me thy heart saith God Prov. 23.26 for except I have that I will have nothing Thus Saint Paul saith the end of the Commandement is to love and serve God with a pure heart 1 Tim. 1.5 And therefore he prayes for the Thessalonians that the Lord would establish their hearts unblameable before him in holinesse a 1 Thes 3.13 And prayes Timothie that he would follow the steps of those who call on the name of the Lord out of a pure heart b 2 Tim. 2.22 Why must our Religion and purity be rooted Quest 2 and grounded in the heart Answ 1 First because this is the ordinary progresse there must bee I. a heart II. obedience III. strength that is first a sanctified soule then secondly a beautifull and pure body and thirdly strength of grace The heart must bee purified before we can truely obey God in our lives and therefore the circumcision of the heart is the roote of a new life according to that of the Apostle he is a Iew that is one inwardly and circumcision is that of the heart in the spirit c Rom. 2.29 yea our anointing and seale and earnest are all begun in the heart for Christ hath anointed us and hath also sealed
II. Because the affection opens the understanding we easily beleeve what wee earnestly love III. Because God crownes this affection towards his Ministers with a spirituall blessing Secondly those that receive the Prophets shall receive that reward which the Lord hereafter will give unto the Prophets CHAPTER XI Vers 1 VERS 1. And it came to passe when Iesus had made an end of commanding his twelve Disciples he departed thence to teach and preach in their Cities Sect. 1 § 1. When hee had made an end of commanding his Disciples Observ 1 OUr Saviour here expressly teacheth us that the commission of preaching is a command and therefore wo be unto him that being called thereunto neglects it 1 Corinth 9.16 The worke of preaching neither hath his beginning from us for God commands it and it is his service neither ends in us the end thereof beeing to call and reduce Children unto their Fathers Malach. 4.6 and wee but Gods labourers sent into his Vineyard to gather in his vintage Math. 9.38 Quest 1 What is here required of Ministers Answ They must acknowledge the necessity of preaching and the injunctions of God who hath enjoyned First Quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they must preach as in this verse And Secondly Quid what they must preach the words of life Acts. 5.20 Thirdly Quibus To whom they must preach The Apostles must preach to the lost sheep of the house of Israel Mat. 10. and to all Nations Mat. 28.20 Pastours must preach unto that flocke which is committed unto their charge Acts. 20.28 Fourthly Quando When they must preach In season and out of season 2. Tim. 4.2 Fiftly Quomodo how they must preach as becomes the Oracles of God 1 Peter 4.11 And therefore Preachers must be made all things to all men 1 Corinth 9 19. c. if by any meanes they may winne any they must be meeke long-suffering and gentle 2 Timoth. 2.24 and endure al things so long as they may preach Christ Philip. 1.15.19 What is here required of people Quest 2 They must acknowledge the necessity of hearing Preaching is a Relative word Answ and cannot goe without his Correlate a man cannot be a Preacher except he have hearers unlesse people would have us to doe as blind Bedaes boy made him doe Preach unto the Stones which Christ never required of us but onely enjoyned us to preach when we had some to Preach unto But it will be objected Object people are no where commanded to heare and therefore where there is no command to heare there is no necessity of hearing First a command here is needlesse if a Treasure Answ 1 be offred unto a poore man or meat unto a hungry man or drinke unto a thirsty man or Clothes unto a naked man what necessity is there to command them to take them when their necessity requires them yea they who have any tast of the word at all which was sweeter to Davids taste then the honey or the honey comb will desire it Acts. 13.42 and receive it with joy Secondly wee have both Comminations and Answ 2 cautions in the word of God concerning hearing and therefore there is implicitely a command to heare Proverb 1.24 c. All those are greevously threatned who will not heare yea because they would not heare Mat. 10.15 Our Saviour saith It shall bee more tolerable for Sodome and Gomorrha at the day of judgement then for that Citie which will not leare the word when it is offred unto them Mat. 22.7 Those who were invited to the Marriage of the Lambe are slaine because they would not come Besides these Comminations denounced against all those who will not heare we have a caution given to all those who doe Luke 8.18 Take heed how yee heare Sect. 2 § 2. In their Cities The Evangelist here by their Cities meanes the Cities where the Apostles had first preached Observ Whence Note that the Preaching of the Ministers is to be perfected by the preaching of Christ For if the word preached by them bee not mixed with faith which is imprinted by Christ it profits not Hebr. 4.2 And therefore our Saviour sends them before his face Luke 101 that is he sent the Apostles before intending himselfe to follow after because their preaching without his was but in vaine Man onely working upon the eare but Christ upon the heart and that by his holy Spirit Quest 1 Doth not this derogate from the dignity and excellency of the Ministerie Answ Nothing at all for Christ doth not worke upon the heart by a worke separated from the Ministery of the word but by the Ministery of the word the preaching of the word being an Instrument as the Sacraments also are to convay grace unto us or to worke grace in us and hence Christ makes us able Ministers 2 Cor. 4 6. and waters that which wee plant Quest 2 Who are here to be blamed Answ 1 First they who seeke for Christ without the Ministery of the word or they who hope to find Christ although they sleight and neglect the word preached unto them Answ 2 Secondly they are faultie on the other side who rest in the Ministery of the word without Christ And therefore I. They who desire to be made partakers of Christ must seeke the word receive the Ministers thereof and embrace the preaching of the Gospell II. They who heare and receive the word must yet further expect and desire that Christ by the internall operation of his Spirit would work upon their hearts in and with his word Verse 2.3 VERS 2 3. Now when Iohn had heard in the Prison the workes of Christ he sent two of his Disciples and said unto him Art thou hee that should come or doe wee looke for another Sect. 1 § 1. When John had heard in the Prison Observ In the eleventh verse of this Chapter our Saviour saith there was no greater amongst the sonnes of men then Iohn the Baptist and yet he is cast into Prison To teach us That the greatest and best and deerest of the Children of God are subject to affliction Reade Acts. 14.22 and 2. Timoth. 3.13 and Hebr. 12.8 Why are the best and most holy afflicted Quest 1 They are afflicted for a fourefold respect Answ or consideration namely First Respectu sui in regard of themselves there is in all even the best a roote of sinne and therfore our hearts must bee plowed up by the Coulter and Plow-share of affliction that so the root of sin may be cast out Ierem. 4.4 Winter corrects and helpes the overflowing and abounding of humours and the fore-skinne is to bee cut off Deuter. 30.16 Secondly Respectu Dei in regard of God that thereby he may shew himselfe to be the Phisition of his Children yea and that not onely a wise but also a just Phisition It may here be objected Object that God can cure without meanes and therefore what need hee afflict us seeing hee can rectifie whatsoever is amisse in us if hee
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
the Father spake from Heaven God the Sonne was in the water and God the Holy Ghost descended in the likenesse of a Dove so plainey else where f Ioh. 1.33 John himselfe saith He that sent me to baptise with water here is the authority of God the Father in Iohns baptisme said unto me upon whom thou shalt see the Spirit come downe hee it is that baptiseth with the Holy Ghost Here is the name and authority of God the Sonne and God the Holy Ghost Answ 2 Secondly to wound them with an arrow out of their own quiver the Master of the sentences is quite against Bellarmine g Lib. 4. dist 3. g. Tunc invocato nomine Trinitatis institutus est in Iordaene baptismus c. Then in Iordan the name of the Trinity beeing invocated baptisme was instituted when the mysterie of the Trinity appeared Answ 3 Thirdly Iohn used the same forme in baptising which the Apostles did they baptised in the name of the Lord Jesus h Act. 2.38 and so did Iohn i Acts 19.4 and Saint Ambrose k Li. 1. de spirit ca. 3. affirmeth that Iohn baptised in the name of Christ and therefore it is not unlike but that Iohn baptised in the name of the Trinity as the Apostles did for although the name of Jesus onely be expressed yet thereby is signified the end scope of baptisme for remission of sinnes not an exact and precise forme of baptisme Whether doe the Ministers in baptisme conferre Quest 7 grace upon the parties baptised or whether are they givers of heavenly gifts in baptisme or no. I answer Answ the Sacraments are holy in themselves and have not their holinesse from men and it is not the Minister of baptisme but the blessed Trinity that in and by baptisme doth worke faith and conferre grace upon the children of God That it is God and not man that workes grace and conferres heavenly gifts upon those that are baptised appeares by these arguments First because a divine gift cannot bee given by man neither can any wash away the spots staines and pollutions of the mind but onely he that made the mind Secondly because the Prophets ever and anon prove that it is God that washeth us and not man Wash me throughly from mine iniquity and cleanse thou me from my sinnes a Psa 51.2 and againe purge me with hyssope and I shall be cleane wash me and I shall be whiter then snow Thus David b Psa 51.7 Againe the Prophet Esay desireth that the Lord would wash away the filth of the daughter of Zion and purge away the blood of Ierusalem c Esa 4 4. Thirdly because Christ saith plainely that it is he that is hee alone that gives that water that is spirituall grace and life Whereof who so drinks shall thirst no more for ever d Ioh. 4. As the Dyer by the touching onely of the cloth cannot give a colour unto it so neither the Minister of the baptisme by himselfe without the operation of the Blessed Trinity in that holy ordinance can give any divine grace or heavenly tincture unto the scule Again if the Church of God be a Vineyard then the Ministers are but tillers and it is God that is the Lord and Master of the familie and therefore all spirituall gifts are given by him Lastly because as one saith e Optatus li. 5. cont Parmen Saint Paul shewes that this whole Sacrament of baptisme doth belong unto God while hee saith I have planted and Apollos watered that is I have made one of a pagana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a meere heathen that had no knowledge of God I have brought him to some understanding of him and of the principles of religion and Apollos he hath baptised him that I have thus taught and instructed but it is the Lord onely that must cause to grow and encrease what I have thus planted and Apollos watered f 1 Cor. 3 6. § 2. Confessing their sinnes The Papists Sect. 2 object this place to prove their auricular confession because say they g Rhemist Obiect Iohn did not induce the people to a generall acknowledgement onely that they were sinners but also to utter every man his particular sinnes To this we answer first of all there is no mention Answ 1 made that this confession was of every one apart of every particular fault they had committed and that secretly in Saint Iohns eare Answ 2 Secondly it is contrary to the nature of the meeting which is publike where comer and secret exercises have no place Answ 3 Thirdly if the Papists will ground their auricular confession upon this place then they must have it but once and that before Baptisme not yeerely and that before the Lords Supper Answ 4 Fourthly it is unpossible not onely for every one of the people to make recitall of their particular sinnes particularly which were both infinite and in part unknowne but also for Iohn alone to heare all those which they could have made confession of especially never having before made confession of their sinnes in the whole course of their life h Sic Caâ—twright s Matth. 3.6 where this is amplified Quest 1 It may bee demanded What confession of their sinnes they made Answ 1 First some say that they confessed onely in generall that they were sinners Secondly we may say that they confessed particularly these sinnes unto Iohn wherewith their consciences were most pressed that so they Answ 2 might injoy the greater good by his ministry and be delivered from those their iniquities It is questioned sometimes amongst Protestants Whether wee bee not too remisse in exacting Quest 2 Confession of sinnes as well as the Papists are too strict For answer hereunto it is fit first to agree upon the termes to wit Answ 1 what is meant by confession 2 what is meant by Exacting 3 what is meant by Protestants First consider wee what is meant by confession there are divers sorts thereof Bishop Iewell hath three sorts and Chemnitius hath nine degrees but we may thus plainely distinguish them Confession is either unto God which is frequent in Scripture I confessed my sinnes unto thee said David i Psa 32.5 or Man either Publike either in Generall termes as the people did by the leviticall law Particular acknowledgement of sinne to the Congregation or private to our Brother either Being offended with us thus our Saviour commandeth confession and reconciliation k Matth. 5 24. In private conference thus Saint Iames bids us to confesse our sinnes one to another l Iam. 5.16 or Pastor in cases Extraordinary as when Some sinnes burthen the conscience In some act which we have done we being doubtfull whether we have done Well or ill or Ordinary either More lawfull which must bee Or The requiring the confession of some sinnes only which daily prevaile against us and which we cannot conquer or overcome Uoluntary and free without any
Jewes by circumcision to the Christians by Baptisme but if Iohns baptisme were not the same with the baptisme of the Christian Churches then Christ was not thereby united unto them The sixt reason is because there is but one Baptisme a Ephes 4.5 and therefore Iohns was the same with the baptisme of Christ The seventh reason is because we are all baptised into one body b 1 Cor. 12.13 and therefore those that were baptised by Iohn were united unto Christ The eight reason is because Iohns baptisme was from heaven c Matth. 21.25 Ioh. 1.33 The ninth reason is because Christ permits Iohn still to baptise after he was baptised and begun to preach d Ioh. 3.23 The tenth reason is because Apollos learned the way of Christ and yet was not rebaptised as the Holy Ghost saith of him he was instructed in the way of the Lord he was fervent in spirit he was diligent in preaching Christ and yet knew onely the Baptisme of Iohn e Act. 18.25 And thus although the Papists say that the baptisme of Iohn did conduce nothing at all either unto repentance or the remission of sinnes being onely a preparation unto another baptisme yet I hope by that which hath beene spoken the contrary will evidently appeare to any indifferent Reader Object 6 They object further for the proofe hereof that those who were baptised unto Iohns baptisme were againe rebaptised f Acts 19 4 5. and therefore Iohns baptisme is not the same with Christs We shall consider God willing more amply of that place when we come unto it in the meane time I answer first that all those that were baptised Answ 1 unto Iohns baptisme were not rebaptised as appeares by Apollos named before Secondly the difference here was in the graces Answ 2 not as yet received but now given not by a new Baptisme but by the imposition of hands onely which the Papists themselves call Confirmation It may be hence farther demanded is there Quest 2 no difference at all betweene the Baptisme of Iohn and Christ I answer first some state this difference betwixt Answ 1 them that Iohns baptised unto Christ who was shortly to be revealed we now the Ministers of Christ baptise unto Christ already revealed Secondly some state this difference that Answ 2 Iohn baptised onely in the name of the Messias not of the Trinity but this is uncertaine Thirdly the true difference is twofold first Answ 3 betweene the Persons the Messias and the Minister Iohn was but Christs forerunner Christ was the true Messias and therefore they differed in their person as do the Master and the servant Secondly betweene the Sacrament externall and internall and this is the principall thing that Iohn meanes in this verse when he saith I baptize with water but Christ with the Holy Ghost that is I am not the author of this Sacrament but onely a servant appointed to celebrate it My part is to administer water and the outward ordinance but it is Christ onely that gives grace For the full understanding whereof observe that the scope of the Baptist in this place I baptise with water is twofold First generall Secondly particular First Iohns generall scope hereby was to remove the admiration of the people from himselfe unto Christ Observ Teaching us that in the undertaking and administration of the Sacraments wee must looke unto Christ and that for these two causes First because hee that in the Sacraments lookes no further then man doth much derogate from the dignity of the Sacrament Secondly because he that lookes not unto Christ in the Sacrament is unworthy of that blessing which is expected and desired in the administration of the Sacrament Secondly Iohns particular scope hereby was this to shew that his Baptisme had no efficacie nor power in it from him at all but onely from Christ § 2. Whose shooes I am not worthy to beare Here Sect. 2 is an excellent paterne of true humility in the Baptist who although hee were the greatest of the sons of men m Matth 11.11 yet he thinks himself unworthy not as the Prouerbe is to carrie his books after him but to carry his shooes or to untie them Teaching us that humility becomes the chiefest of the Saints and the best of Gods children Observa we must preferre one before another a Rom. 12 10. we must not minde high things but condescend to men of low estate b Rom. 12 16. we must be lowly and meeke c Eph 4.2 in humility of minde esteeming others better then our selves d Phil. 2.3 Why should we thus labour to be humble Quest 1 I answer first because thus we shall shew our Answ 1 selves not to be of the world or to bee contrary unto the world the ordinary custome and practise of the world is for great ones to Lord it over the poore but it shall not be so among you saith our Saviour e Matth. 20 26. the Pharisees being proud loved to be called Rabbi but saith Christ unto his Apostles be not ye called Rabbi for ye are brethren f Matth. 23.7.8 Answ 2 Secondly because thus we shall shew our selves to be truely spirituall sanctified by the Spirit of grace Saint Paul when he was a Pharisee was most strict g Acts 22.3 and in his life unblameable h Phil. 3.6 8. c. but when he was a Christian an Apostle of Christ yea a Saint upon earth then he thought himself the greatest of sinners Answ 3 Thirdly because thus we shal shew our selves to bee imitators of the best David was humble his heart was not haughty nor his eyes lofty but his soule was as a weaned child i Psa 131.1.2 The Blessed Virgin was lowly therefore God regarded her k Luk. 2.48 52. yea Christ himselfe was humble taking upon him the forme of a servant l Phil. 2.7 and meek commanding us to imitate him therein m Matth. 11.29 Answ 4 Fourthly because there is nothing in us that we can justly be proud of and therefore we should not be exalted or puft up by any vertues or graces but remember alwayes these three things First that whatsoever good is in us is not of us or from our selves but from Christ from whom comes both the will and the deed n Phil. 2.13 Secondly that the good that is in us is not according to the measure of that depth of obedience which we owe unto God but comes farre short of what we ought to pay and performe unto the Lord and therefore we should not be proud of any thing we doe but rather confesse that wee are but unprofitable servants o Luke 17.10 Thirdly we must remember that all our honey is mingled with gall our wine with water our silver with drosse our good with evill our obedience mixed with many infirmities because in many things as S. Iames saith we all sin And therefore our blacke feete
the servant Quest 2 it had beene more fit thâ—â— John should have come unto Christ then the Messias unto the Messenger I answer first Christ doth this that he might Answ 1 teach us humility as hee washed his Apostles feet afterwards for that end Iohn 13.14 Secondly that hee might teach us that the Answ 2 meanes of salvation are not to bee neglected by any but sought for by the best Thirdly this Christ did for the greater dignitie Answ 3 of the Sacrament that therein we may not respect man but God § 3. To bee Baptized of him Why was Sect. 3 Christ Baptized seeing he was that Lambe unspotted Answ 1 I answer first that he might fulfill all righteousnesse as in the next verse that as hee was borne for us so he would also be baptized for us Answ 2 Secondly to seale up his fellowship with us that in nothing he might be unlike unto his brethren but onely in sinne Answ 3 Thirdly Christ was baptized that hee might be fitted for that worke and function which hee was now shortly to undertake to wit the preaching of his Gospel Observ teaching us that none must intrude themselves into the worke of the Ministrie untill they bee prepared by the Spirit and called as Aaron was for all things should be done according to our callings which are termed vocations quia vocamur non quia intrudimus because we are called thereunto and not because we intrude our selves thereinto Answ 4 Fourthly that he might confirme the Sacrament of Baptisme by receiving it himselfe and that two manner of waies First externally by approving of that of Iohns and therefore although the Papists doe extenuate it yet wee dare affirme that either Christ and his Apostles were baptized by John or by none a Joh. 4.1 And Secondly Internally by his flesh sanctifying of Jordan and all other waters for this purpose appointed confirming also the efficacy of the Sacrament by the presence of the blessed Spirit Christ was baptized ut nobis secundae nativitatis consecraret lavacrum b Bedas that he might sanctifie for us the laver of regeneration or of the new birth Lavatus est Christus flumine Iordani non mundari volens sed mundare c Ambros in Luk. 3. Christ was baptized in Jordan not that therewith he might bee cleansed but that he might consecrate it for us as an effectuall signe of admission into the Church for wee are baptized into one body d 1 Cor. 12 13. yea by baptisme we put on Christ e Gal. 3.27 Quest 2 It may hence bee demanded What benefits have the members of Christ by baptisme Answ 1 I answer first thereby they receive remission and pardon of their sinnes Acts 2.38 and hence it is called the seale of the righteousnesse of faith Rom. 4.11 Answ 2 Secondly they gaine hereby regeneration John 3.5 whence it is called the laver of regeneration Tit. 3.5 In the new birth there are two things both which are attributed unto Baptisme First mortification and a dying to sinne according to the Apostle Saint Paul as many as were baptized into Christ were baptized into his death f Rom. 6.3.4 and therefore wee are buried with him by Baptisme into death g Coloss 2.12 Secondly vivification or a living unto God Be baptized saith Saint Peter and ye shall receive the gift of the holy Ghost h Acts 2.38 and else where it is said that by the washing of water he hath sanctified and clensed his Church Answ 3 Thirdly they gaine hereby eternall salvation for he that beleeves and is baptized shall be saved i Mark 16.16 Baptisme being typified by Noahs Arke wherein he and his were saved 1 Pet. 3.20.21 VERS 14. But Iohn forbad him saying Vers 14 I have neede to bee baptized of thee and comest thou to me § 1. Whether did John well in forbidding Sect. 1 Christ to come unto his baptisme or no Quest 1 I answer No Answ it was necessary that Christ should be baptised as it is shewed in the former question and therefore John erred in thus prohibiting of him But it may be objected Obiect Johns intent was good in his forbidding of Christ and therefore it is too rash a censure to say that hee erred herein I answer Answ there may be a good intention in an evill action and that first because oftentimes our intentions proceede from our affections not from our judgements and secondly because our judgements are frequently corrupted when they are not regulated and informed by the word of God It may here further be doubted if John erred Quest 2 in forbidding of Christ why was Christ then who neither could erre in himselfe nor can love error in another baptized by him I answer Answ to teach us that the Sacrament is lawfull although celebrated by a weake and infirme Minister John here confesseth that hee had neede to be baptized of Christ and erreth in denying Baptisme unto him and yet he baptizeth Christ with a true and lawfull Baptisme the reason hereof is because the Sacraments are not to bee esteemed according to the dignitie of man but according to the promise of God for the better understanding whereof observe that in the Minister administring the Sacrament there are two things to be considered viz. First his calling unto the Ministry this is diligently to be marked because otherwise his preaching is not Gods message nor his administration of the Sacrament lawfull but unto such it may be said as the evill spirit said to the sonnes of Sceâ—is Iesus I know and Paul I know but what are yee a Acts 19.15 Secondly his personall dignity this is not to be regarded as appeares I. by our Saviour who denounceth many woes against the Scribes and Pharisees and yet in that same Chapter admonisheth his owne Apostles to observe and doe whatsoever they bid them because they siâ— in Moses chaire b Matth. 23.2.3 II. Against the Papists our Church affirmes that the efficacy of the Sacrament doth neither depend upon the intention of the Minister nor upon the sanctity and purity of his person and therefore they are to bee reprooved that refuse to communicate with a weake and infirme Minister Paul knowes that some preach Christ of envie and yet he doth not forbid them c Phil. 1. But here observe a distinction necessary to be knowne Some refuse a Prophane and wicked Minister Simple and unlearned Minister either as Unlawfull these erre as appeares by that which hath beene already said Inconvenient and this is not condemned if choise may be had that is although the Minister bee neither endued with piety nor such parts and abilities as some are yet this doth not prove his Ministerie unlawfull but if it be in a mans choyce to dwell and settle himselfe where he pleaseth then it is commendable for him to seate himselfe under a pious painefull and prudent Pastour Sect. 2 § 2. I have neede to be Baptized of thee We may
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
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
povertie Or II. because although they have enough in regard of necessary things that is sufficient for food and rayment yet they are not content but with an unsatiable desire wish for more and grieve for the want thereof The mourning of these shal not bee turned into mirth neither Thirdly some mourne and grieve Carnaliter these are they who sorrow for the punishment but not for the sinne as Pharaoh Cain and Iudas did and therefore shall be no more comforted than they Fourthly some sorrow Impiè wickedly these are they who mourne because it is not lawfull for them to sinne freely and without any punishment either humane or divine Many grieve that there are lawes forbidding drunkennesse fornication stealing and the like and wish that there were no sinnes forbidden or duties enjoyned because then they might live merrily whereas now they mourne by reason of restraining lawes This is a most infallible token of a wicked man and therefore such mourners have neither promise of blessednesse nor of comfort Fiftly some sorrow Diabolicè with a Divellish sorrow these are they who grieve unto the death that is unto desperation thus Achitophel grieves that his counsell is not followed and to put an end thereunto puts an end unto himselfe thus Iudas mournes that he hath betrayed his innocent Master and in his agonie hangs himselfe These mourners are utterly deprived of all comfort both here and hereafter Sixtly but we must doe thus if wee desire consolation in our sorrow to wit I. lament our owne sinnes and the sinnes of the Church land and common-wealth wherein we live II. let us hope for mercy upon the condition of true and unfained repentance III. and then it is lawfull for us to weepe and mourne for our afflictions which wee groane under because they are the fruits of sinne and occasioned thereby and blessed are they that thus mourne for they shall be comforted What comfort or consolation is it that shall Quest 4 be imparted unto these mourners First the world hath many solaces for those Answ 1 that are in distresse to wit honour riches pleasure security false counsell vaine comfort fained freedome and the like which I omit to enlarge because these are not the comforts here promised Secondly the comfort of these blessed ones Answ 2 doth consist in the Holy Spirit that true comforter What comfort or consolation doth this Paracletus or Comforter give unto these mourners Quest 5 Answ Three viz. First Temporall Secondly Spirituall Thirdly Eternall First the Holy Ghost gives unto the mourners in Zion Temporale solamen temporall comforts first Providence hee will so provide for them that they shall want nothing although it bee with them as Bias said Omnia mea mecum porto that they carty all they have about them as Hagar and Iacob who had no more then the cloathes upon their backes and the water in their bottles yet when those are spent and gone hee will provide more Secondly Protection and Deliverance he will protect defend and deliver them from all evill as carefully as hee doth provide for them what is good Many are the afflictions of the righteous but the Lord delivers him out of all that is either 1. takes away the affliction wholly or 2. takes away the sting thereof as he did unto Paul giving him sufficient grace to endure the temptation though he tooke not the buffet from him and therefore let us place all our hope and confidence upon God let us depend first upon him for whatsoever good temporall blessing wee stand in need of And secondly for deliverance either from the affliction if the Lord may see it good for us or from the evill of the affliction Quest 6 These are ordinary and generall things What particular temporall comforts doth this Blessed Comforter afford unto these true mourners Answ The Lord hath particular consolations First for all men Secondly for all dangers First for all sorts of men the Lord hath sundry sorts of comfort as we may instance in some few to wit Ministers Magistrates Poore men Godly men Professours First the Lord hath comfort in store or store of comforts for Ministers who are painefull and faithfull in their calling notwithstanding those many discouragements that they meet withall therein as for example First few will beleeve their doctrine this is irksome unto them and makes them in the anguish of their heart cry out Lord who hath beleeved our report and to whom is the arme of the Lord revealed o Esa 53.1 Secondly they are made a spectacle unto the world and to Angels and to men p 1 Cor 4.9 Thirdly sinne which by their preaching they labour to beate downe doth grow up and abound more and more Fourthly hence they grow weary of their lives as we see in Elias who desires that he may die because of the wickednes of the world q 1 King 19.4 so holy Ieremiah cries out Woe is me my Mother that thou hast borne me a man of strife and a man of contention to the whole earth r Ierem. 15 10. Yet let them lift up their heads and listen unto the comforts pronounced unto them For First God saith to Moses and Samuel and under them to all his Prophets and Christ to his Apostles and under them to all faithfull preachers They have not dispised you but me Secondly the Lord saith unto them feare not I am with you ſ Ierem. 1.8 Thirdly their labour shall not bee altogether in vaine in regard of others for some shall be stil converted wheresoever the Gospell is preached t Acts 17.34 Fourthly their paines shall not be at all in vaine in regard of themselves for they shall bee crowned Thus the Lord is pleased to comfort the sad hearts and lift up the drouping and hanging downe heads of his faithfull Ministers Secondly Magistrates they watch when subjects and inferiours sleepe they take care for all and yet though they bee thus faithfull and zealous they are not respected but rather disobeyed hated and sleighted by the vulgar sort of the sonnes of Beliall This is enough to make them mourne and a just cause of sorrow and therefore to comfort them the Lord bids them not to feare for hee will bee with them u Iosh 1.5 9. and their worke shall bee rewarded Thirdly poore men want in a manner all necessary things which makes them grieve but for these if good the Lord hath these comforts that 1. hee will give them needfull things though not superfluous to the supplying of their wants though not of their desires and 2. those things that hee with-holds from them hee detaines because hee sees them to bee poyson and hurtfull unto them Fourthly Godly and pious men dare not lye nor defraud nor cosen by false weights or false measures and therefore their gaines and meanes is very small but here is their comfort God will provide for them Secondly the Lord hath comforts and consolations for all perils and dangers and
that no man esteemed any thing his owne which hee possessed but those that had communicated unto the necessities of those that had not This made Theophrastus say of two friends Cur ergo alter dives alter pauper If you bee such a paire of friends as you make the world believe then how comes it to passe that the one of you is rich and the other poore As if he would say one friend should not see another lacke so long as he hath to supply his want Fourthly hence God leaves poore amongst us to try whether we will communicate unto their necessities or not The poore shall never cease out of thy land therfore thou shalt open thy hand wide unto thy brother to thy poore and to the needy in the land b Deut. 15 11. Fiftly from hence mercie is made an evident token of a righteous man and such as the Lord will acquit and justifie Read Iob 31.16.17.18.19 and Luke 10.30 And therefore if wee desire to discharge our duties either to God or man it is necessarily required that we should bee mercifull In the first answer to the former question we Quest 2 affirmed that nature taught us to bee mercifull whence it may be demanded if this bee universally true or not It is not Answ some holding the contrary in opinion some in practise First some are herein contrary minded not in their judgement approving of Mercie and these are either the common people or the Philosophers First the common sort of people thinke mercifull men to bee Polypragmones too pragmaticall and medling yea indeed no better than fooles who not being content with their owne afflictions and proper miseries will trouble themselves with the distresses of others Secondly the Stoickes a Sect amongst the Phisophers had a double sinister opinion concerning this vertue of Mercie First they thought mercifull men twice miserable men because they were afflicted I. with their owne misery and II. with others misery Secondly they thought mercifull men to bee very weake men and pittifull men to be passionate men because they would have men to bee subject neither to mercie nor envie nor any other passion c Cicero Tuscul 3. Wherein we may see I. the foolish wisedome of the flesh even in the Philosophers and how corrupt carnall reason is II. Wee may hence see also their absurd consequence it is an infirmitie and weaknesse to bee subject to vice therefore also to vertue wee must not bee subject to the passion of envie therefore not of mercie The one is forbidden the other is commanded the one is pleasing unto God the other is displeasing by the one Envie we imitate Sathan by the other Mercie wee imitate God And therefore this opinion is to be exploded Secondly some are contrary hereunto in their practise being cruell hard uncharitable and of flintie hearts And therefore the Apostle utterly disliking this amongst Christians doth earnestly desire them as the elect holy and beloved children of God to put on the bowels of mercie and kindnesse d Col. 3.12 But here hard-hearted men will object many things First from carnall reason or naturall wisedome Obiect 1 they object thus First hee hurts two that gives reliefe to a poore man in miserie quia perdit prolongat vitam admiseriam e Plaut that is first hee wrongs himselfe because hee loses what hee gives secondly hee hurts the other because by his present reliefe hee doth prolong the miserable life of the poore man Secondly for the most part the poore are most unthankfull people and therefore as the proverbe is all the liquor is lost that is put in a crackt dish First thou knowest not what a day may Answ 1 bring forth and therefore helpe him for the present who stands in need and it may bee the Lord will take care to provide for him for the time to come Thou must not say hee is miserably poore and will certainly bee famished one time or other and therefore I may as well let him dye now as hereafter but thou must now relieve him as God requires and for the time to come leave that unto the Lord. Secondly thou must not neglect to shew Answ 2 mercie the unto poore because they are an ungratefull generation for that which thou doest unto them is gratefull unto the Lord and shall be rewarded by him although the poore forget to be thankfull Secondly they object from equitie and justice Obiect 2 thus The poore and miserable people suffer but the punishment which they have deserved and therefore it is an unjust thing to relieve them and little better than to take by force a thiefe and malefactor out of the hands of the Justice or Judge They have been idle or drunken or prodigall wasting their substance with riotous living and therefore it were not just to helpe them but to let them pinch for their paines First what they are or have been is nothing Answ 1 unto us wee must leave them to the judgement of God yea consider our owne deserts if wee by our sinnes have not deserved that the Lord should make us as miserable as now they are and therefore their former sinnes should not cause us to shut the doore of our compassion against them Thus the Apostle exhorts us not to disdaine and scorne those that have sinned but consider our selves that wee have sinned and may sinne as grievously as they and therefore wee should restore them with the Spirit of meeknesse f Gal. 6.1 Answ 2 Secondly wee must learne to distinguish between Divine and humane punishments first there is a certaine law of humane punishments and therefore they are not to bee hindred yea the Judge is here charged to discharge justly his place Yee shall doe no unrighteousnesse in judgement thou shalt not respect the person of the poore nor of the mightie but in righteousnesse shalt thou judge thy neighbour g Levit. 19.15 whether poore or rich Indeed it is required that Mercie should be mixed with justice in judgement but not that justice should bee altogether omitted Secondly Divine punishments are not inflicted by one and the same rule or way for sometimes God afflicts for sinne sometimes for triall and therefore wheresoever we see the hand of God lye wee may there assent in our hearts unto the Lord that hee is righteous in all his wayes and just in all his judgements but yet with our helping hands wee should commiserate pitty and to our abilitie ease and lessen the burden of the afflicted Obiect 3 Thirdly they object againe from Religion First charitie beginnes at home now by relieving them wee neglect our selves by imparting unto their necessities wee impaire our owne estates and therefore in religious equitie it is not required of us I answer wee must doe as wee would be done Answ 1 unto yea wee must give a good example unto others we should labour that others might follow us by equall steppes in charitie and bountie towards the poore and
life they shew light unto others Secondly Christ is called light because he is Answ 2 that true primary light which doth not borrow his light from any other but hath light in himselfe and of himselfe doth enlighten others Read for the proofe hereof Ioh. 1 9. and 8.12 Esa 9.2 and 40.6 and 43 6. and 60.1.12 and 1 Ioh. 1.5 and 2.8 Thirdly Apostles and other Doctors Ministers Answ 3 of the church of Christ are called light not because they have light in themselves of thēselves for they have it from Christ that true primary light as the Moone borrowes her light from the Sunne shee beeing without but a darke substance or body So they being enlightned by Christ they are called lux mundi the light of the world in these regards First because they beare witnesse of the true light m Ioh. 1.7.8 Secondly because they have received the splendor of divine knowledge from Christ Thirdly in respect of the sincerity of life and integrity of manners Fourthly God is the cause of light this may Answ 4 be understood either of God the Father Sonne or Holy Ghost For First God the Father is called the Father of lights James 1.17 yea he commands the light to shine out of darkenes n 2 Cor. 4.6 Secondly God the Sonne enlightens every one who comes into the world o Ioh. ◠9 Thirdly God the holy Ghost is called the Spirit of light The Apostle proves most plainely that the ever blessed Trinity is the cause of light in these words I pray for you that the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of wisedome that so the eyes of your understanding may be enlightned p Ephes 1.17.18 Fiftly the light it selfe is the word of God Thus David Thy Word is a light unto my feet Answ 5 Psalm 119.105 And Paul Christ hath brought life and immortality to light through the Gospell 2 Tim. 1.10 And Peter ye doe well to take heed to the word of God as unto a light that shineth in a darke place 2 Pet. 1.19 Answ 6 Sixtly and lastly it is given unto the Ministers from God to enlighten the world through this his word Thus Paul was sent unto the Gentiles that by the preaching of the word unto them he might open their eyes and turne them from darknesse to light q Acts 26.18 Obiect 2 It may against this be objected to enlighten or give light is an internall worke and therefore man cannot doe it but it must bee wrought by the blessed Trinitie as was sayd before answer 4. Answ 1 First it is not onely an internall worke for there are two parts of this illumination viz. first an externall adhibiting of light secondly an internall application thereof to the understanding and spirit As in the sense of seeing First there are the species or severall objects without And secondly these are applied unto common sense within Now the outward light is adhibited by the Ministers of the word of God Answ 2 Secondly the Ministers are sayd by consequence to worke the internall light also For first although it bee the worke of the holy Ghost and a taste of the heavenly gift and of the Spirit of God r Heb. 6.4 yet secondly the application of the outward light by the ministery of the word is the ordinary means wherby the internall light is wrought within us And therefore I conclude this objection thus First the light is the word which comes from God not from the Ministers Secondly the power of enlightning is from Christ not from the Ministers and they only illuminate through his helpe and assistance Thirdly yet it is the office of Ministers to hold forth the light in their Ministerie Sect. 3 § 3. Yee are the light of the world The Apostles Quest 1 being but Toll-gatherers and Fishers and not Scribes why doth our Saviour call them the light of the world and not rather the Scribes Answ 1 First Christ doth it to comfort them left they should be dejected by reason of their poore base and low condition Thus elsewhere hee encourageth them to be constant both in active and passive obedience because there will a time come when they shall sit upon twelve seates and judge the twelve Tribes of Israel ſ Matth. 19.28 Answ 2 Secondly Christ calles his Apostles not the Scribes the light of the world lest the Ministerie should seeme to bee supported by an arme of flesh If the Scribes and Pharisees had beene made the light of the world the world would then have thought that the word had been upheld and maintained by humane power but when the Gospell is preached published divulged and dispersed through the world by the Apostles who were but Fishers Toll-gatherers poore and illiterate men then all the world will say Hic est digitus Dei that this is Gods worke and supported by a divine hand Thirdly our Saviour calles his Apostles not Answ 3 the Pharisees and Scribes the light of the world to teach us that worldly pompe and splendour addes nothing to the efficacie of the Ministerie it neither helpes if present nor hurts if absent Why doth not externall and mundane glory Quest 2 availe and further the preaching of the word First because it is a spirituall work and therefore Answ 1 it is to be wrought by spirituall meanes and not carnall for neither estimation nor honour nor riches nor the wisedome of the flesh can helpe forward this worke of God Hence Saint Paul opposeth them first in his conversation in these words Our rejoycing is the testimony of our conscience that in simplicitie and godly sinceritie not with fleshly wisedome we have had our conversation in the world t 2 Cor. 1 12. Secondly Saint Paul opposeth them in his preaching Christ sayth he sent me to preach the Gospell not with wisedome of words u 1 Cor. 1 17. not with excellencie of speech v 1 Cor. 2.1 not with enticing words of mans wisedome but in demonstration of the Spirit and of power w 1 Cor. 2.4 Secondly God in this worke will not use the power of men lest the praise of the work should bee given unto men Vzza was strucke with death because hee puts his hand to the Arke x 2 Sam. 6 7. And God will not deliver his people by 32000 but by 300 y Iudg. 7.2 lest the people should glory in themselves whereas hee that glories should glory in the Lord yea hence it was that God would not take the temptation from Paul but rather sustaine him in it because thus his glory and strength was made perfect in weaknesse z 2 Cor. 12.9 § 4. A Citie that is set on an Hill cannot bee hid These words as also the former some Sect. 4 Papists urge for the visibilitie of the Church Object thus Our Saviour compares his Church to a Citie on an Hill which cannot be hid Therefore the Church
diversitie of sinnes but another kinde of punishment beside eternall it sheweth not For Iudgement a Counsell and Hell fire doe but signifie three degrees of the same punishment Hell fire being due to the rest but added onely for distinction to shew both the difference of the sinne and punishment Answ 2 Secondly Iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in Scripture for everlasting punishment or condemnation as Roman 2.3 How shalt thou escape the Iudgement of God And therefore Bellarmines consequence is nought He that is angry shall be guiltie of judgement therefore not of hell fire for Iudgement signifies the punishment of ever-burning Tophet Thirdly Saint Paul sayth No rayler shall inherit Answ 3 the kingdome of God 1 Cor. 6.10 But he that sayth Racha to his brother is a â—ayler wherefore hee that sayth Racha shall not inherit the kingdome of heavens The Minor proposition is thus proved Racha is an Hebrew Interjection and is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raiak evacnare and is read by the Thalmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inavis vacuus that is a light head or cock-braine wide and emptie of wisedome or understanding Now hee that thus reviles his brother railes upon him and therefore if Saint Paul may bee beleeved hee that calles his brother Racha shall not inherit the kingdome of heaven § 8. Whosoever shall say thou Foole. Is it Sect. 8 not lawfull then at all to call any Foole Quest 1 First it is lawfull for God to call wicked men Answ 1 fooles Prov. 12.6 and for Christ to call the two Disciples foolish Luk. 24.25 yea for Saint Paul to brand the Galatians with folly Gal. 3.1 and plainly to call the Cretians Liers and Slow-bellies Titus 1.12 Secondly this place is to be understood of Answ 2 them which charge men with folly with a mind to reproach them by way of revenge we must not call any foole in anger hatred or contempt because as was formerly sayd Christians must looke upon all men as their brethren and our Saviour sayth here plainly thou must not in anger call thy brother foole Doth the abuse of the tongue deserve hel fire Quest 2 or destroy the soule First Pomerius saith Convitia reprochfull Answ 1 words are veniall sinnes when they are thus qualified I. When they are given by superiours by way of correction or reproofe II. When they proceed not from hatred but from the levity of the mind III. When they proceed from a light or small anger and from unbridled or immoderate rage IV. When they procced from no desire of disgrace that is although a man use some reprochfull and disgracefull words unto his brother in his anger yet doth it not with a purpose or intent to disgrace him V. When by the reprochfull words which are given our brother is not much disgraced Secondly Pomerius saith Maledicta evill Answ 2 speeches and maledictions are but veniall sins when thus occasioned or uttered viz. I. When they proceed from a good cause or from some calling from God II. When they are pronounced against or reflect upon him onely who hath deserved to be evill spoken of III. When they are occasioned for a trifle a matter of no great moment IV. When they are from a sudden undeliberated heat of passion These respects thinkes Pomerius doe so allay and qualifie the poyson of the tongue that it wil not prove mortall unto us Thirdly we have a more sure word of prophecy Answ 3 to resolve and establish us in this particular then the opinion of an erring Papist and that is the word of God which teacheth us what to thinke or judge of rayling reproachfull and cursed speeches by these particulars First the Scripture commands us if wee desire to approve our selves to have put on Christ to put on the vertue contrary unto these Put on therefore as the elect of God bowels of mercies kindnesse humblenesse of mind meekenesse long suffering forbearing one another and forgiving one another p Coloss 3.12.13 All these are contrary or opposite to reproaches and evill speakings and therefore if the one bee commanded then is the other forbidden if one bee an argument of an elect vessell the other is of a reprobate at least for the present And therefore whether simply taken or according to Pomerius his qualifications and restrictions they are no veniall sinnes Secondly the Scripture prohibites these ex consequenti by a necessary consequent Let no corrupt communication proceed out of your mouth but that which is good c. That you grieve not the Holy Spirit of God q Ephes 4 21. Now none will deny but that reviling and wicked speeches are corrupt communication at least tend not to edification but rather offend God The Apostle seemes plainely thus to argue those speeches which are corrupt and edifie not the hearers are displeasing to the pure Spirit of God and become not Christians but rayling reviling and reproachfull speeches are corrupt and tend not to edification and therefore they are unbeseeming Christians and displeasing to the Holy Ghost and consequently in their owne nature lethall and not veniall Thirdly the Scripture dislikes all speeches of this kind because they argue that there is neither grace in us for the present nor hope of glory for the time to come I. That man who gives way to these abusive speeches doth thereby testifie that his heart is not seasoned or sanctified with true grace If any man seeme religious and bridleth not his tongue he deceiveth his owne heart and his religion is in vaine r Iam 1. â—6 II. That man is as yet no heire of glory Be not deceived for raylers and revilers shall never enter into the kingdome of God Å¿ 1 Cor. 6 10. I conclude this particular with this plaine syllogisme That which excludes us both from grace and glory is mortall and not veniall but rayling reviling and reprochfull words not being repented of exclude us both from the possession of grace and true hope of glory therefore they are no veniall sinnes Fourthly these are directly and positively forbidden by God in his word and therefore are no veniall sinnes in their owne nature Lay aside all malice envy and evill speakings saith Saint Iames t 1 Pet. 2.1 and Saint Paul most plainely Let all bitternesse and wrath and anger and clamour and evill speaking be put away from you u Ephes 4.31 Having shewed that rayling and reprochfull words are Quest. 3 mortall sinnes it may hence be further demanded why the abuses of the tongue doe destroy the soule and must bee punished with Hell Fire Answ 1 First because the tongue was given unto us for other ends speech is onely given unto men and that for this end that thereby they might performe those dueties which God requires of them viz. to wit First wee must blesse and praise God with our tongues Jam. 3.9 Secondly wee must confesse Christ with our tongues Rom. 10. Thirdly wee must invocate and supplicate the
punishment this we must endure patiently for Christs sake II. Culpae The evill of sinne here this generall rule must be laid downe We must give no place unto sinne or we must not yeeld to sinne at all but altogether resist it every sinne is from Sathan 1 Ioh. 3.8 but wee must resist the devill to the face giving no place unto him Ephes 4.27 That is first wee must resist the motions of sinne in our selves Secondly wee must resist the perswasions of sin which come from others Thirdly we must resist the commands of superiours if they be sinfull that is no cōmand must make us do that which God forbids children are not to obey Fathers servants are not to obey Masters Schollers are not to obey Teachers when they injoyne the performance of that which God prohibites in his word Fourthly we must resist our brothers sinne that is reprove and blame it and not seeme to allow of it What is meant by this word Resist Quest 3 First sometimes it is taken in the best sense Answ 1 as elsewhere we are commanded to put on the whole armour of a Christian that wee may resist sinne sathan and temptation Ephes 6.13 Iames 4.7 and 1 Pet 5.3 and thus the evill of sinne is to bee resisted as was shewed even now Secondly sometimes it is taken in the worst Answ 2 sense and that according to a double exposition namely First it signifies Rebellare to Resist which is manifold in Scripture to wit I. Some resist the will of God Rom. 9.19 II. Some resist the Spirit of God Acts 7.51 III. Some resist the truth of God 2 Tim. 3.8 IV. Some resist the Preaching of the Gospel 2 Tim. 4.15 V. Some resist the Magistrate Rom. 13.2 Secondly it signifies Contradicere to contradict and gainesay Thus our Saviour promiseth to give unto his Apostles such a mouth and wisedome that their adversaries should not bee able to gainesay nor resist x Luke 21.15 And thus they who disputed with Stephen were not able to resist the wisedome and Spirit by which hee spake y Acts 6.10 So Elymas withstood Paul Acts 13.8 and Paul Peter Gal. 2.11 Quest 4 Is no evill of punishment to be resisted Answ Evills are of two sorts I. Naturall as sicknesse diseases poverty and the like the generall rule here is where meanes may bee used for the relieving of our necessities or griefes there they must bee used and therefore meate and medicines are not to be despised II. Worldly evils here the generall rule is where charitie is violated there sinne is committed and therefore all contentions are to be laid aside hence two questions arise of which briefely because we shall handle them more largely in the next Section Quest 5 Are warres then lawfull at all Answ 1 First Kings and Princes may lawfully undertake warres observing these foure things I. let the cause moving them unto warre bee lawfull II. Let it be weighty and of great importance III. Let it bee undertaken in Christian love and charitie IV. Let it be the last remedie of seeking to obtaine their rights that is let them first trie by all meanes that restitution and satisfaction may be made for their wrongs before they wage warre Answ 2 Secondly for the Subject it is his part to protect and defend both his King and Kingdome to the uttermost of his power and ability Quest 6 Is it lawfull to goe to law at all Answ 1 First the Anabaptists deny al Magistracie and consequently hold all sutes unlawfull Answ 2 Secondly some hold that it is never a sinne to goe to law Answ 3 Thirdly both these erre and therefore that a meane may bee found out betwixt these extreames I should lay downe here some Rules but they follow in the next Section Sect. 2 § 2. Whosoever shall smite thee on the right cheeke turne to him the other also Quest 1 Is this dutie of suffering and pardoning of injuries so necessarily required of every Christian that it is never lawfull for them to right themselves or to seeke justice from the Magistrate by desiring that the offender may bee punished Answ 1 First it is not lawfull for private persons either to revenge themselves or to desire the Magistrate to punish the offender according to their prescription for men must not be both Judges and Parties Answ 2 Secondly it is never lawfull for the offended to seek to be revenged by the Magistrate of the offender out of a corrupt and exulcerated mind that is out of a desire of anger hatred and revenge towards his neighbour Men for the most part goe to law that they may be revenged and as they say have their will of him who hath injured them this is not to be allowed Answ 3 Thirdly it is lawfull for him who is injured to seeke justice at the Magistrates hand according as he in equitie shall judge of his cause and wrong if he seeke it out of a love of justice and a meeke minde and with a desire that his neighbour may be the better by it as followes by and by We shewed before that this truth was questioned Quest 2 by the Anabaptists and therefore it may here bee demanded How it appeares that those who are injured may justly and lawfully repaire unto the Magjstrate for redres of their wrongs First because God hath instituted and ordained Answ 1 Magistrates Tribunalls and Judgement seates who yet approves of nothing which is contrary to christian love and therefore it is lawfull for the injured to appeale unto the Magistrate for succour against the injurious person Secondly because in all civill religion and Answ 2 well ordered Common-wealthes there are lawes enacted for the punishment of offenders and the recompence of wrongs which lawes were altogether vaine and idle if it were never lawfull to use the benefit of them against malefactors Thirdly because it is profitable for the evill Answ 3 doers that they should be punished for their evill deeds that the pray which they have unjustly got should be taken from betwixt their teeth whence it appeares that it is a worke of charitie sometimes to procure offenders to be corrected that so they may be amended Bishop Davenant s Colos 3.13 We shewed before that some thought it never Quest 3 a sinne to goe to law and therefore it may here be questioned when it is not and when it is First as was said in the former question hee Answ 1 sins who out of a malicious revengefull mind implores the aid of the Magistrate for the punishing of him who hath injured him Secondly the Magistrate is justly implored Answ 2 by the injured person to take vengeance or to punish the injurious in these regards namely I. That he who hath done the injurie may be corrected but without any malice to his person at al. II. That by this meanes he may be repressed lest other wise hee should wrong others in the like manner III. That for the time to come he may be
not be offended therefore wee must doe nothing that may displease him we must abstaine from every appearance of evill therefore we must disobey and resist the Magistrate rather than yeeld to such ceremonies as seeme evill to some This is to strain the Scripture beyond his native sense and to make it speake a strange language § 2. Thou shalt love thy Neighbour Sect. 2 How many degrees of love are there one towards another Quest The Ancients have these eight degrees I. Answ Some love those who love them this is naturall love II. Some love those from whom they have received or hope to receive some good turne this is mercenary love As Augustine saith Qui amicum amat propter commodum non amicum convincitur amare sed commodum Hee who loves his friend for his gaine thinkes gaine worth loving but not his friend III. Some love others because they trace the same path of impiety that they doe thus drunkards love drunkards and Hereticks love those who maintaine the same Heresie that they doe this is a wicked and diabolicall love IV. Some love others for some good worke that they have done or because they see them to be good men this love is commendable V. Some love others because they are members of the same body with them that is the children of their heavenly Father this is a spirituall love VI. Some love those who love not them and this is a gratious love Cheâ—â— Harm c. 51. p. 5â—6 There are two degrees more which the Ancients have ranked with these but they cannot be called degrees of love but rather of hatred namely VII Some love not those who love them and these are perverse persons VIII Some love not entirely any but are lovers of themselves and this is an humane corruption and infirmitie § 3. And hate thy enemy Sect. 3 The Scribes and Pharisees say this Observ but Christ rejects it and therefore we may easily affirme it to be false and this to be true That the true Christian must hate none Why must we hate none Quest 1 First because hatred is alwayes forbidden and Answ 1 ranked with those things which are evill The workes of the flesh saith the Apostle are these adultery fornication c. hatred variance c. Secondly because God loves all his creatures as followes verse 45. and therefore wee Answ 2 should herein imitate him hating none Answ 3 Thirdly because the blessed Spirit of God teacheth us to hate none and Christians ought to practise no other things then he teacheth unto them Answ 4 Fourthly the Scribes and Pharisees acknowledge that we must love our brethren now unto Christians all men are brethren either in Christ or for Christ as was shewed before verse 7. of this chapter and therefore we must love all and hate none Object But against this it will be objected the Israelites were commanded to hate the seven Nations to smite them to destroy them to make no covenant with them to shew no mercy unto them Deut. 7.1 2. Iosh 23.7 12. Answ 1 First this was a peculiar precept and therefore is no generall rule neither concludes any thing against what hath beene formerly affirmed Answ 2 Secondly although it be not allowed to hate any man for the evill that is in him yet it is lawfull to hate the evill that is in men Quest 2 How farre and in what regards is it lwafull for a man to hate his enemy There are two sorts of enemies to wit ours and Gods Answ First if they be our enemies then wee must not hate them at all Indeed it is lawfull for us to pray against them as David did arise O Lord disappoint him cast him down and deliver my soule from him d Psal 17.13 And againe O Lord overthrow thou the counsell of Achitophel Secondly if they be wicked men and so Gods enemies then these things are required of us namely First we must hate their wicked workes yee that love the Lord hate evill Psal 97.10 The flesh that toucheth any uncleane thing must not be eaten e Levit. 7.19 nor the society of sinners must be delighted in f Prov. 1.10.15 but wee must hate the wickednesse of the wicked with a perfect hatred g Psa 139 21. Secondly it is lawfull for us to pray against their malice whether it be 1. against God Or 2. Religion Or 3. Our brethren Thirdly we must decline familiarity and all intimacie with those who are Gods enemies Davids delight was in the Saints h Psal 16.3 and so must ours be not in the wicked for their company we must avoid i Psal 26.4 5. and 101.6 Esa 52.11 and that for these three causes 1. Lest by their society we should be drawne into sinne as Salomon was 2. Lest we should bee punished with them Read Numb 16.26 Prov. 13.20 and 22.24 Apoc. 18.4 3. Lest at least our hearts should be grieved and our eyes and eares offended with their wickednesse Thus Lots righteous soule was grieved with seeing and hearing the abomination of the wicked Sodomites k 2 Pet. 2.9 Here wee must distinguish between those who Oppose themselves obstinately against all goodnesse and Religion these are to be avoided and their company not to be frequented Are blind and ignorant doing evil because they know no better these are not altogether to bee shunned but as occasion offers it selfe to be instructed and exhorted Fourthly but whatsoever they be though never so bad yet they are to be loved 1. Because they are flesh of our flesh of the same species with us 2. Because it may be they shall be converted hereafter And therefore love them for that hopes sake which thou maist have of them VERS 44. But I say unto you love your enemies Vers 44 blesse them that curse you doe good to them that hate you and pray for them which despitefully use you and persecute you § 1. Love your enemies Sect. 1 How doth it appeare that our enemies are to Quest 1 be loved First from Levit. 19.17 18. Thou shalt not Answ 1 hate thy brother in thy heart thou shalt in any wise rebuke thy Neighbour and not suffer sinne upon him Thou shalt not avenge nor beare any grudge against the children of my people c. Where we see 1. Our enemies must be reproved and wee must not suffer them to sinne vers 17. 2. We must not avenge our selves upon them 3. We must not remember the injuries they have done unto us vers 18. Secondly it appeares from Rom. 13.9 Thou Answ 2 shalt not commit adultery thou shalt not kill thou shalt not steale all is comprehended in this thou shalt love thy Neighbour as thy selfe And therefore Saint Augustine saith l De doct 1.30 this precept of loving our enemies belongs unto all Thirdly it appeares from Rom. 12.20 21. If Answ 3 thine enemy hunger feed him if hee thirsâ— give him drinke and be not overcome of evill but â—vercome evill with
as Saint Paul proves plainly Rom. 7. And therefore though the workes of the regenerate should proceed from a perfectly pure mind yet we might not proclaime them perfectly pure and good because they are tainted by the body and polluted by the unregenerate part of man Prop. 5 Fifthly the illumination and purgation of the mind is here only imperfect and inchoate as appeares by these places We know in part and wee prophecie in part 1 Cor. 13.9 and Rom. 12.2 and Ephes 4.23 The Apostle exhorts those who are regenerate to labour to be more and more renewed in the spirit of their minds Prop. 6 Sixthly notwithstanding these reliques of darknesse and corruption the regenerate are called by the Lord A parte meliori from their better part light now ye are light in the Lord Ephes 5.8 And their workes pure as followes by and by Answ 3 Thirdly the single eye signifies not perfection but integrity and singlenesse of heart without guile or dissimulation Thus Augustine acutely distinguisheth betweene Rectum corde mundum corde right in heart and cleane in heart Rectus corde est ut recto cursu id est rectà fide atquè intentione pervenire possit ubi habitat mundus corde Hee is right in heart which endeavoureth that with a right course that is with a right faith and intention hee may at length come thither where dwelleth the cleane in heart m August de perfect justit contr Celestin Thus in both places objected by a single eye wee must understand a minde enlightned and purged by the Hâ—ly Spirit and by a light body a life and conversation shining in righteousnesse and holinesse Fâ—r if thâ— eye be cleare and quicke sighted a man walkes on cheâ—refuâ—ly and readily in the right way if the eye be blind or vitiated a man stumbles and fals and erres And so if the mind bee enlightened and purged the child of God walkes on in the right way of the Commandements of the Lord but if it bee obscured and blinded then a man walkes in the way of darknesse and sinne Answ 4 Fourthly Bellarmine erres in saying that a single eye is a good intention For by the single eye is not meant the intention neither is it to be restrained thereunto but the pure light of the minde for a good intention doth not suffice for the producing of a worke full of light as appeares by Saint Paul who wanted not a good intention when hee persecuted the Church and members of Christ and yet the work was a work of darkenesse because it did not flow from a minde enlightned and purged Answ 5 Fifthly the Jesuites inference is erroneous that any fault or defect going along with a good worke makes the worke wholly darke and wicked for it followes no more then this some ignorance or ignorance in somthing may be found in Socrates or Aristotle and therefore they are altogether ignorant Answ 6 Sixthly hee doth not rightly conjoyne an evill intention and any other obliquity not truly affirme that there is the same reason in both for the vitiating and corrupting of an action which is good in its owne nature and kinde for the malice or evilnesse of an action principally depends upon the will and therefore an evill intention doth argue the action to be crooked and depraved But any other obliquity or sailing which sprouts from the corruption of our nature doth not argue voluntary malice and consequently doth not vitiate a moral action which is good in its owne nature Although if wee speake strictly our best actions may bee called bad for their imperfections and defects which cleave unto them Seventhly the light having no darknesse Answ 7 mentioned by Saint Luke is faith which wholy inlightneth the body as Christ saith He that is washed is cleane every whit Iohn 13.10 But this maketh not for the perfection of workes Eightly yet the light of faith though considered Answ 8 in it selfe it hath no darknesse yet in the sight of God and conferred with his light is full of darknesse as Hierome well noteth upon those words God is light and in him is no darkenesse n 1 Ioh. 1.5 Hee sheweth that all other lights are obscured with some blemishes Ninthly Saint Luke saith that the light body Answ 9 hath no darke part in it because in every worke it followes the light and walkes by the direction thereof and yet there may bee some darknesse mixed with this light The Moone is all enlightned at full Moone and yet even then some darkish and duâ—kish clouds appeare in her And therfore al these things considered we date not subscribe to the Cardinal who saith that the good workes of the regenerate are perfect I find this present Objection handled by B. Davenant de justitià actuali Cap. â—6 pag 4 8 439. By D. Willet Synops of good workes part 3. qu. 2. fol. 127. By Chamier de oper impeâ—f lib. 11. Cap. 22. § 10. fol. 361. â—om 3. and Amesius Bellar. â—nerv tom 4. pag. 197. From all which I haue borrowed something § 3. If the light that is in the body be darknesse Sect. 3 how great is that darknesse These words are alleadged by Mr. Weâ—mse in the last part of his exercitations to prove that the originall Text of Scripture is not corrupted pag. 117. The Scriptures are the light of the Church and if the Originall Text were corrupted how great were the darknesse of the body The Lord hath Instrumenta gratiae Conjuncta Remota Remota instrumenta gratia are the preachers and their writings and they may be corrupted Conjuncta instrumenta gratiae are the Prophetes and Apostles and their writings these the Lord kept from errour and corruption for the good of his Church VERS 24. No man can serve two masters Vers 24 for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon § 1 No man can serve two masters Sect This verse containes a compleate Categorical syllogisme No man can serve two Masters But God and Mammon are two Masters Therefore neither ye nor any can serve God and Mammon The Minor proposition that God and Mammon are two contrary Masters our Master takes as granted and proves the Major ab effectis from the effects of love hatred adhesion and neglect If he love the one he must hate the other if he hold to the one he must neglect the other No man can serve two masters Many men serve two partners Object many men serve two persons a husband and a wife many men serve two Consuls yea two Friends How therefore is this true No man can serve two Masters First some expound this of opposite and contrary Masters that a man cannot serve two enemies Answ 1 and this is true in the present case for God and Mammon are opposites and enemies Secondly the Proposition seemes universally Answ 2 true understanding it with a double distinction viz. 1. Distinguish
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
hunger after him as his Lord and Master whom he desires to serve Thus wee should labour to confesse and contemplate the deformity of our natures and lives and labour to goe out of our selves acknowledging our selves to be wicked and miserable And then hope that Christ in his due time will mercifully raise us up unto joy and comfort Secondly wee may observe hence what manner of persons those were whom our Saviour Observ 2 made choise of to be his Apostles they were not Pharisees nor High-priests nor great Schollers but simple ignorant and unlearned men yea fisheâ—s and such as were of no esteem in the world 1 Cor. 4.9 c None of all the Apostles were learned except only Paul neither was hee made choise of that hee might boast of his learning but that Christ might bee glorified by the conversion of one who was so learned zealous and obstinate in a false way Quest 3 Why doth Christ make choise of such as these to be his Apostles Answ 1 First certainly this was done for our comfort lest otherwise we should have despaired ever to have beene made partakers of their society and fellowship yea hence the Holy Ghost hath recorded the Saints sins that we might see and hope that God hath mercy in store for us whatsoever our sins bee if wee will but repent If Christ had chosen only wise great and learned men then poore simple and ignorant ones might have feared that he would never have accepted them but when Christ graciously accepts such to be his Apostles then such as they were may hope that hee will accept of them to be his servants Answ 2 Secondly this was done for the greater glory of Christ For certainly the Church of Christ which was built upon the Apostles could never have stood so long upon such weake props aâ—â— foundations except the edification and fabrick had been divine yea supported and upheld by a divine power For I. Men choose those who are strong able and every way fit for the worke they have to doe for them Because they stand in need of their strength and ability But II. Christ chooseth those who are weak and then gives strength unto them making them able Ministers g 2 Cor. 3.6 that so all the glory and honour of the worke may be given unto him unto whom al belongs VERS 10. And it came to passe as Iesus sate at meat in the house behold many Publicans and sinners Vers 10 came and sate down with him and his Disciples Came and sate downe with him Although undoubtedly many came unto Christ who were not truly converted unto Christ yet we see be reâ—eives all that come without any strict examination of them Teaching us That Christ receives Observ and entertaines all that come unto him Esay 55.1 Iohn 7.37 For the better understanding hereof observe three things namely First there is a double Church to wit externall and visible internall spiritual Now Multi in non de many are of the former which are not of the latter As here was a traitor Devil amongst the Twelve so many were received in outward society by Christ who inwardly were rejected Secondly there is a double reward for those who are in the Church of Christ namely a reward of hypocrites which is given to formall Professors and a reward of children which is given to those who are sincere Thirdly these hypocrites which are not of the spirituall Church neither shall be made partakers of the reward of children are yet notwithstanding suffered and permitted to be in the visible Church because they are profitable unto the faithfull and members of the invisible although the stalke of the corne be hollow yet it is strong and supports the corne and although the chaffe be light yet it keeps the corn warme and nourisheth and preserveth it So there are many in the Church no better then chaffe and straw and yet are profitable and helpfull and beneficiall unto the children of God Who are here to be reproved Quest They who are too rigid and austere that is First the Anabaptists and Brownists Answ who separate t emselves from our Communion and Church for some blemishes as they say which are amongst us and in our Church Secondly the Novations who deny repentance unto those who sin after Baptisme Thirdly those who exclaime against other mens sins and reproach the sinners Indeed Ministers are enjoyned to instruct and that with meeknesse those who oppose themselves h 2 Tim. 2.25 And people have this charge given unto them by the same Apostle To beare one anothers burdens and to restore in the spirit of meeknesse those who are overtaken in a fault considerihg that the best may be so tempted as that they may be overcome i Gal. 6.1.2 Fourthly they are faulty here who exclude from the Sacrament of the Lords Supper all sinners wheras onely notorious sinners that is either those who are hardned in sin or those who often apostatize and relapse into sin are to be kept back and debarred Fifthly they also are too blame who deny all communication conversation association or fellowship with wicked men whereas it is not unlawfull to associate the wicked with this desire and endeavour that we may reclaime them from their wickednesse and be as Physicians unto them Object 1 Here it will be objected Saint Paul hath forbidden us to keep company with wicked mâ—n 1 Cor. 5.11 Answ Hee forbids brethren to accompany sinners but he forbids not Physicians Object 2 But it may be objected againe a Physician doth teach those who are sick but he doth not eate with those who are sick And this is the very thing which Saint Paul in the place objected prohibits If a man be wicked eat not with him Answ 1 First Saint Paul in that place speaks not of all sinners but of those only who are excommunicated Answ 2 Secondly Saint Paul in that place doth not forbid them to keep company with Heathens but only with Professors who were wicked If any man which is called a brother be a Fornicator or covetous or an Idolater c. keepe him not company eat not with him Answ 3 Thirdly it is certainly prohibited to associate with those who are notorious sinners and who remaine hardned in sin Now all sinners are not such as these I conclude therefore this Question let all these five sorts of persons whom we have here taxed remember that Christ received all that came unto him he are with Publicans and Harlots hee dismissed the woman taken in adultery he reproved the cruell zeale of his Apostles when they would have called for fire from heaven telling them they knew not what spirit they were of and therfore let them not be so rigid and severe against all sinners as they are condemning all and despising all for some faults or failings Vers 11 VERS 11. And when the Pharisees saw it they said unto his Disciples why eateth your Master with Publicans and sinners Why
may Quest 5 approve our selves to be freed from Satan First let us praise and honour God with our Answ 1 tongues and that I. For all his works of mercie shewed towards us whether spirituall or temporall whether concerning our election creation redemption vocation justification or sanctification II. We must praise and honour God by acknowledging him onely to be the true and ever-living and everlasting God who is most worthy to be praised and served III. We must praise and honour God by professing his name and truth before men and that in the most perillous times and places Dan. 3. Acts 4. and 5. Psal 69.30 IV. We must praise and honour God with our tongues by holy exercises delighting to sing Psalms and to confer and to speak of God Secondly let us pray unto God with our Answ 2 tongues he is not worthy of a tongue or of any mercie who is negligent in this duty yea in fitting place the lips are not to be neglected in prayer because the tongue doth restrain straggling thoughts that is although a man may pray internally with the heart without the tongue yet when conveniently and without any hypocriticall ostentation we can use the tongue to expresse the desires of the heart we should because it is a means to stay the heart and to preserve it from wandring cogitations Although Hanna spake not aloud yet she spake when she prayed as appears by the moving of her lips 1 Sam. 1. Thirdly let us reconcile our selves unto our Answ 3 brethren with our tongues Mat. 5. let us pacifie their anger with our soft answers Prov. 15. Fourthly let us comfort our brethren with Answ 4 our tongues for this is the most sweet and comfortable use of the tongue in regard of our brethren both in temporall and spirituall distresses Fiftly let us counsell and advise our brethren Answ 5 with our tongues and that I. Amanter lovingly not in anger or hatred but in love And II. Prudenter wisely from our hearts and out of good understanding And III. Confidenter boldly not fearing their anger or hatred if we have any warrant or call so to do Sixtly we must speak purely and gravely that so our words may adde grace unto the Answ 6 hearers Ephes 4.29 and Colos 4.6 For by thus using our tongues we shall approve our selves to be free from Satan Sect. 3 § 3. And the multitudes marvelled The phrase bâ—re used the people marvelled doth mean that they admired the thing and wondred at it knew not what to say but some thought one thing some another From whence in generall we may observe Observ That one and the same action by divers men may be diversly censured and judged as we see cleerly in the cure of the blinde man Iohn 9.16 and in the cloves tongues Acts 2.12 13. Quest 1 Whence is it that the same action is diversly by divers interpreted Answ 1 First it comes from hence because unto a right judgement in divine things is required the help of the Spirit both for our illumination direction yea and humiliation for otherwise we shall be subject to a blinde zeal and with the Apostles often be ready to call for fire from heaven Now all have not the Spirit of God and therefore all cannot judge righteous judgment but some judge dexterously and some amisse Answ 2 Secondly it proceeds hence that some judge one thing and some another of one and the same action because unto the perfecting of the judgement there is required not onely the evidence of the action but also the ability aptitude fitnesse and rectitude of the minde and therefore if the minde be evilly or finisterly disposed the judgement must needs be corrupted that is I. If the minde be weak then the judgment will be foolish for the fools mouth utters folly Prov. 15.14 and 16.22 and 24.7 and 26.7 Thus when Christ in his agony and passion cryed Eloi Eloi c. The ignorant Roman souldiers said He calleth for Elias Matth. 27.47 yea hence it is that we say Caeci non judicant de coloribus Blinde men cannot judge of colours and ignorant men cannot judge aright of that whereof they are ignorant And therefore unto right judgement is required an understanding heart and enlightned minde II. If the minde be rash the judgment will be uncharitable as we see in good old Eli who through rashnesse censureth an holy woman to be drunk 1 Sam. 1.14 And those of Melita holy Paul to be a Murderer b Acts 28 4. and 2 King 5. ◠〈◊〉 Iob. 11.37 And therefore our Saviour saith Iudge not according to the appearance but judge righteous judgment Ioh. 7.24 Whence we may see that unto right judgment is required a staid and charitable minde III. If the minde be unjust or unequall then must the judgment needs be most corrupt Now the minde is said to be unequall or unjust three manner of waies to wit either First through partiality thus the Papists dislike and condemn many things in us and Stâ—plâ—tâ—â— in Calvin which they like and approve of in men of their own Religion Or Secondly by reason of covetousnesse or corruption and thus Festus did with Paul Or Thirdly through Envie thus the Jews said that Iohn Baptist had a devill c Luke 7.33 And that Christ came not from God because he did not keep the Sabbath Ioh. 9.16 When choller flows in the eyes it makes all things look yellow and when in the Pallate nothing tastes sweet when the humours are corrupted in the ventricle they corrupt the best meat and a red or yellow glasse makes all things seem of that colour And therfore unto a right judgment it is required that the minde be free from partiality covetousnesse love of bribes and envie How must we or may we judge Quest 2 We must judge warily wisely consideratly Answ simply that is impartially and piously alwaies having an eye upon God meditating and remembring his will power love unto his children providence and the unsearchablenesse of his judgments Why did the multitude marvell Quest 3 Because of that great and extraordinary change Answ which was so suddenly wrought in this poor man for Even now First the devill did possesse him Secondly his judgment was extinct Thirdly his voice was suppressed Fourthly his toÌ„gue could not speak But now The devill is cast out His judgment is restored His voice heard And His tongue untied VERS 35. And Iesus went about all the Cities Vers 35 and Villages teaching in their Synagogues and preaching the Gospel of the Kingdom and healing every sicknesse and every disease amongst the people § 1. Teaching in their Synagogues Sect. 1 What is meant by this word Synagogue Quest 1 First the word is a Gr word but yet frequently Answ 1 used by the old and vulgar Interpreter in the old Testament It comes from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies I. Câ—â—gerâ— to gather together or to assemble And II. Compoto to drink or banquet together
was a double use of money namely 1. Ad divitias a man was esteemed rich who abounded in gold silver and jewels and the estimation they had of these long before the incarnation of Christ yea even in the times of Moses Abraham Iacob and David 2. Ad emptiones quotidianas for the buying of necessarie and daily provision brasse and iron money was sufficient And thus in our dayes gold and silver are prized and yet copper farthings are currant for small things Now our Saviour heere forbids both these that the Apostles might learne to depend upon the providence of God even for necessary things and not caring for the morrow Quest 2 What doth our Saviour here meane by a Scrip or why doth he prohibit the carrying of one Answ Our Saviour hereby doth taxe the Philosophers or at least shewes that his Apostles must not be like unto them for they carryed scrips about them hence Bias saith Omnia mea mecum porto that hee carried all his riches about him The Philosophers who contemned all worldly things yet had necessary things in a scrip as have also the Hermits and Franciscanes David had a scrip when he was a sheepherd l 1 Sam. 17.4 and it seemes that they used of old to carry corne in scrips m 2 King 4.42 But this our Saviour prohibits his Apostles because they must not care at all for to morrow but rely and depend upon God even for necessary things Quest 3 How doth these words Nor shooes agree with Marke 6.7 8. where it is said bee shod with Sandals Answ 1 First some answer here by putting a difference between shooes and sandals but I omit this Answ 2 Secondly these places differ in the word Two for the words here may be read thus yee shall not carry two coates nor two that is two paire of shooes in Saint Mark it is spoken plainly of what they weare onely Answ 3 Thirdly these places differ in the word Provide for the meaning here of our Saviour is this take what shooes ye have along with you but take no care as Travellers are wont to provide better And hereby also he would have them to depend upon the providence of God Quest 4 How doth these words Nor a staffe agree with Mark 6.7 where plainly he permits one Answ 1 First Bacculus a Baccho because drunken men used to stay themselves by sticks Answ 2 Secondly there are two sorts of staves namely I. Ad sustentandum for the supporting and staying of him who carried it Thus Iacob had a staffe Gen. 32. and Elisha 2 Kings 4. and Moses Exod. 4. to stay themselves upon and to ease them in their journeys This staffe is called sometimes Virga and sometimes Bacillus from whence he who used such an one was called Imbecillis quasi invitus bacillo and this kind of staff was frequently used and is by S. Mark permitted because it was a symball of poverty Reade for this purpose these places Exod. 12.11 and 21.19 and 2 Kings 18.21 Zach. 8.4 II. Ad propugnandum there were staves for defence wherewith men did fight and the Traveller defend himself from those who offered any injurie unto him For the proofe of this warlike staffe reade these places 1. Sam. 17.40.43 Psalm 23.4 Esa 10.24 and 14.5 Ierem. 48.17 Ezech. 39.9 Hos 4.12 Now this staffe is here forbidden by S. Mathew Habentes auxilium Dei cur quaerimus baculi praesidium v They must not carry these staves n Hier. s but trust unto the carefull watchfull and gracious protection of God Quest 5 Why doth our Saviour forbid his Apostles these things First some for the answer hereof fly unto Allegories thus I. By the purse is meant the provision or furniture of the Ministerie in which Answ 1 nothing must be selable or set to sale or for the provision of every Christian who must have their loines girt with this Zona but yet must not care for money Hilar. s II. By the scrip is meant care for outward or secular things and therefore we must avoid it because if wee care for them our hearts will be upon them III. By not carrying shooes is meant that he walks safeest who walks with a bare and naked conscience for the holy land is not filled with the thornes of sinne Hilar. s IV. By the staffe is meant worldly power Non egent qui virgam de radice Iesse Hilar. s V. By two coates is meant simplicity and sincerity of a Christian who must not have a heart and a heart neither with a double garment but must put off heresie and impietie the love of the word and sinne and then put on the Lord Iesus Christ Romanes 13.13 Ephes 3.16 Secondly omitting the foresaid Allegories Answ 2 the plaine reasons of our Saviours prohibiting of these things now unto his Apostles were these to wit I. That his Ambassadors might avoid all externall pompe because his kingdom was not of this world Ioh. 18.36 And II. That hereby his Apostles might free themselves from all suspition of covetousnesse And III. That hereby they might be freed from worldly eare and not distracted from their worke For thus their Iourney was made as it were so much the shorter and their worke done so much the sooner when they had nothing else to take care for IV. That hereby they might learne to leane and rely wholly upon the protection and providence of God Chrysost s What is the scope of Christ in the prohibition Quest 6 of these things First to teach us that worldly power doth Answ 1 not become the Ministers of Christ and therefore the pride and pompe of the Pope and Church of Rome doth shew it to be Antichristian The Pope is carried upon mens shoulders and Potentates must kisse his Toe yea Cardinals are equal to Kings These things together with the rituall pompe and bravery they have in their worship and service doth neither become the Apostles of Christ nor Successors of the Apostles nor the Ministers of the Gospel for Christian worship is to be adorned spiritually Iohn 4.24 And they only stand in need of outward pompe who want the Spirit and inward grace Secondly our Saviours scope was herein also Answ 2 to take away distrust that they might acknowledge the protection and providence of God resting herein and adhereing thereunto and not caring for outward things What must not the Ministers of Christ care Quest 7 for First they must not care for great things Ierem Answ 1 45. Secondly they must not care for necessary things Answ 2 if God cals and commands as here VERS 11. And into whatsoever Citie or Towne yee shall enter Vers 11 enquire who in it is worthy and there abide till yee goe thence Sect. 1 § 1. Enquire who is worthy What is meant by Quest 1 Worthy or who is worthy Answ 1 First some understand this temporally namely either I. Of those who are high and honorable because these are to be respected Or II. Of Statesmen or
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
Church daily such as he will have saved Acts 2.47 namely such as were ordained unto life Acts 13.48 Rom. 11.7 Non precibus flexus sed spâ—â—te sua comâ—â—â—â—â— fecit Chrys super Hee was not moved to save us for or by our prayers but of his owne free will Declarat non aliunde quam ex Dei arbitrio pendere discrimen quod sapientes caecutiant idictae capiant Calvin s Our Saviour produceth no other reason but onely the Lords will why the wise are blinded and the simple understand the Gospell How doth this appeare Quest 4 First this divine Revelation and spirituall knowledge Answ 1 of the word is not granted to any for their merits neither can be acquired by study Chrysost s The Gospell is not apprehended or clearly taken up by any humane wit but onely by the illumination of the blessed Spirit Calvin s and hence the Apostle saith The spirituall man and he onely knowes all things 1 Corinth 2.14.15 And againe God hath given us his Spirit which searcheth all things even the deep Mysteries and hidden things of God 1 Cor. 2.10.12 And therefore if wee cannot understand spirituall things without the Spirit as is most true because no man knowes the things of God but the Spirit of God and he unto whom the Spirit will reveale them And that no man can merit deserve or procure the presence of the holy Ghost by any thing he doth but that he is given freely of God to whom he will Then predestination unto life and light must needs proceed from the free will and good pleasure of the Lord. Secondly it further evidently appeares that Answ 2 this hiding of the Gospell from the wise and the revealing of it to the simple proceedeth from the meere will of God thus Because there is no difference in the Object at all as is cleare thus I. All by nature are so blinded and corrupted Psalm 14.1 c. Rom. 3.23 that none can now save themselves or their owne soules And II. Although it should be granted that sufficient grace is given unto all which will be hard to prove yet here there is no difference in the Object neither and therefore the difference will be either First in the corroborating and strengthening of the minds of men against the temptations of the flesh or world or Divell And this without controversie is the gift of God and a gift not given unto all neither Or else Secondly in that further grace whereby wee cannot fall finally or totally August de cor grat which is given onely to the Elect. And therefore this grace and strength whereby wee come unto salvation must needs come from the Lord and that not of or for our merits but onely of his owne free grace and love Thirdly it is cleare that election and rejection Answ 3 or predestination unto life and preterition proceed meerely from the will of God thus because the will of God is the first and the great transcendent rule of all his actions For I. The glory of God regulates his will And II. His will doth dispose of his decrees And III. According to his decrees follow his actions and therfore his actions proceed from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good wil as our Saviour plainly expresseth in the text Thou hast concealed these things from the wise and revealed them unto Babes And why Because it seemed good in thy sight or because thou wouldest So elsewhere the Lord saith I will doe what I will Esa 46.10 And againe the Lord workes according to his owne will Daniel 4.32 Reade further these plain places Roman 19.15.18.22 Iames 1.18 and Ephes 1.11 Quest 5 What doth God here require of us or what is our duety herein in regard of God Answ 1 First we must not demand or seeke a reason of Gods decree but rest wholly upon his will which is alwaies holy and just and good For when a man asketh God a reason of his actions or decrees or why he doth thus or thus it is as much as if the Clay in the hand of the Potter should say why wilt thou make me such or such a vessell or of such and such a fashion as is now in thy heart to doe Object If it be here objected that the Potter hath reasons why he will or hath done thus and thus which the clay or pot cannot understand I answer Answ 1 First if the Potter have reasons why hee will make the pot of such or such a fashion or for such and such an use those reasons are in his owne will and deliberation and not in the difference of the clay Answ 2 Secondly none denies but the Lord hath his reasons why the doth hide his Gospell from some and make it knowne unto others but these reasons are neither revealed unto us nor to bee enquired of by us neither are wee able ever to find them out as is plaine from Rom 11.33 c. And therfore here I conceive that Aristophanes his Proverbe is worth observing who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is better for a man to fit still then to rise and catch a fall better not to enquire and search into the profound and hidden Judgments and secret decrees of God then to search but never be able to finde them out especially when there is no need at all of that investigation or possibility to alter the least particle of any of Gods immutable decrees although we could find them out but yet more especially when this kind of search is condemned and forbidden at least implicity and by necessary consequence And therefore this is the first thing which is required of us in regard of the judgements decrees and actions of God not to demand a reason of them Answ 2 Secondly wee must confesse and acknowledge the Lord to bee most just in both these decrees although wee are not able to conceive or comprehend any other cause or reason of them then his owne will that is wee must confesse that the Lord is just in the blinding of the wise and the enlightning of the simple in the saving of Iacob and the destroying of Esau and in the receiving of some and rejecting of others although in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee know not the reason why the Lord doth it VERS 27. Verse 27 All things are delivered unto mee of my Father and no man knoweth the Sonne but the Father neither knoweth any man the Father save the Sonne and hee to whomsoever the Sonne will reveale him It is questioned by some whether God doth Quest 1 most perfectly know himselfe To which wee answer God doth know himselfe Answ and that most perfectly as appeares from this verse wherein our Saviour saith that no man knoweth the Son but the Father neither doth any man know the Father but the Sonne Here it is plainely given to the Father that hee knoweth the Sonne and to the Sonne that hee knoweth the Father Now there is nothing imperfect in
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
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
them Num. 11.29 Where we see that Moses prays and from his heart wishes that the Spirit of Prophesie and Interpretation were given to all the Lords people So Amos 7. I am no Prophet nor the son of a Prophet and yet he prophecieth And 2 Pet. 1.19 The Apostle saith That Prophesie is not of any privat Interpretation but it is the work of that Spirit wherby also the Prophets spake and this he gives to whom he will 1 Cor. 12. And therefore this Spirit and power and privilege of interpreting of Scripture according to the proportion of faith is not given onely to the Pope and his Cardinals Eighthly if by these words whatsoever thou Answ 8 loosest be meant the interpretation of Scripture than by these whatsoever thou bindest must necessarily be understood the obscuring of Scripture and so this must belong to Peter and his successours as well as that and indeed those who would be called Peters successours chuse this part to themselves a Ames Bel. enerv p. 52. t. 1. Ninthly Bellarmine in the proof of his Major Answ 9 proposition offends many waies namely I. Because he saith that under the names of the Keys the supreme power of judging is given to Peter and his successors whereas indeed there is given onely the Ministery of loosing and remitting of sins and of explicating the doctrines opinions and controversies of Religion Scharp de sacra Script 106. II. He offends because he saith that to Peter and his successours was given power not onely to pardon sins but to loose all bonds for Christ speaks here of pronouncing remission and pardon to the penitent but not to all hand over head to whom the Pope pleaseth but of dissolving and untying other bonds our Saviour speaks not III. He sins in saying That those to whom the Keys were given have power to dispense with those Laws which were enacted and ratified by God himself and with those punishments which were inflicted by God himself That which God commands a man to do he may omit by a dispensation from the Pope and that without sin that which God chargeth men not to do may faultlesly be done if the Pope give leave those punishments which God inflicts upon offenders may be taken off by the Pope And thus we see that the Pope is not onely by them exalted above all that are called Gods that is all Magistrates and Rulers but even above the Lord of heaven and earth for he can take men out of Gods hands he can free them from his hands yea he can deliver them from his commanding and condemning power IV. The Cardinall offends by his frivolous distinction of Whomsoever and Whatsoever because our Saviour in this place speaks onely of loosing of sins and of binding men for their sins as is evident from Mat. 18.18 19. and Iohn 20.23 Answ 10 Tenthly we grant that Peter had a Ministeriall power of binding loosing but not of binding or loosing What he would or Whom he would or As he would as the Pope arrogantly claims in his unbounded power because he must onely teach those things which are commanded him and dispense those things which were committed unto him aright that is according to the direction and prescript rule of God b Mat. 18.20 Act. 2.4 Gal. 1.8 Answ 11 Eleventhly by the successors of Peter we must understand either I. The Pope onely and thus we deny that the Keys were given to Peter and his successours because the Pope doth neither exercise the doctrine nor the works of Peter Or else II. All Bishops together and if thus then we must either understand it First of all and every Bishop that hath been in the Church since Peters time and in this sense we deny also that the keys were given to Peter and his successours for it is true which Ambrose saith lib. 1. de poenit cap. 6. Non habet Petri haereditatem qui fidem Petri non habet He is not the heir of Peters place who is not heir of Peters faith Or Secondly we understand it onely of those Bishops and Ministers who follow Peters Doctrine And in this sense we grant that the Keys were given to Peter and his successours Answ 12 Twelfthly and lastly Peter in his extraordinary office had no successour at all much lesse the Pope and if he had then so had also the other Apostles who had the same power and consequently there is not one onely supreme and chief Judge of all Controversies in the earth but many namely all the successours of all the Apostles as well as the successour of Peter Quest Why is the power of the Keys necessary Answ The power of the Keys is necessary in many regards viz. First in respect of the Commandement Mat. 18.17 Secondly in respect of the purity of the Sacraments because they are holy mysteries therfore God will have the power of the Keys to be executed that all impure persons may be kept back from his holy Table reade 1 Cor. 5.5 and 11.28 Numb 11.31 Deuteron 17 12. Matthew 5.24 Thirdly in respect of Gods glory for God is reproached and despighted if without difference the wicked and blasphemers go in the number of his children Fourthly in respect of the safety of the Church which shall be punished if she wittingly and willingly prophane Christs Sacraments Fifthly in regard of the safety of sinâ—ers that they being often admonished may return unto repentance Sixthly in respect of others lest they should be corrupted 1 Cor. 5.6 Seventhly in regard of those who are without lest they which are not yet members of the Church be deterred or kept backe from submitting themselves unto the Church by the evill example of some within it and therefore the power of the Keys is to be executed upon offenders that the mouths of those without may be stopped seeing that the Church doth not winke or favour but punish such offenders Eighthly in respect of sinners that from them punishment may be averted because the wicked approaching unto the Lords Table oat their own condemnation Wherfore that this may not come to passe the Church is bound to provide that such approach not thither § 9. Whatsoever thou bindest on earth shall bee Sect. 9 bound in Heaven and whatsoever thou loosest on earth shall be loosed in Heaven How doth it appear that by this committing Quest. 1 and giving of leave and power to bind and looâ—e there is no primacie or externall power of ruleing promised as the Papist affirm there is First these Keyes are called the Keyes of the Answ 1 Kingdome of Heaven and therefore it is cleare that they speak not of any worldly Domination or power Heaven and the Kingdome of Heaven that is life eternall being out of the limits and bounds of this world yea they are called the Keyes of the kingdome of Heaven because they send us to another Kingdome and to another kind of life the end of them being to make us Heavenly hearers and to blesse us with
from the testimonie and mouth of God the Father that Christ was God as well as man yea no other then the Son of the living God verse 5. Object The Rhemists object this place for the proofe of Transubstantiation Christ say they transfigured his body marvellously in the Mount as wee reade Matth. 17.2 Therefore he is able to exhibite his body under the formes of bread and wine Answ 1 First the Argument followeth not Christ could give a glorious forme to his passible body therefore hee can take away the essentiall properties of his naturall body and yet keepe a true body still Or thus Christ could glorifie his body not yet glorified Therefore he can or will dishonour his glorious impassible body by inclosing it under the formes of bread and wine which may bee devoured of dogs and mice which is honoured and worshipped of the Angels and Saints in heaven Answ 2 Secondly the question is not so much of Christs power as of his will and therefore the Argument followes not Christ is able to doe it therefore he will Verse 3 VERS 3. And behold there appeared unto them Moses and Elias talking with him Object Many Papists yea some Popish Writers hold That soules after they are departed may returne on earth againe and appeare unto men And for the proofe of this produce this place Moses and Elias appeare unto Christ and his Apostles and talke with them Therefore soules after they are departed may returne on earth againe and appeare unto men Argu. 1 First wee grant that God is able to send soules againe into the earth but that it is his will so to doe or that it is necessary so to doe especially in the dayes and places of Christianity is neither proved by Papists nor approved by us Argu. 2 Secondly Moses and Elias appeared not to all the Apostles but onely to three neither that wee reade of did they speake to those three or perswade them to doe any thing for their honour as to build Churches in their name or teach any new Doctrine unto them which is the common practise of the Popish spirits that appeare Thirdly Moses Answ and Elias were not sent to the Apostles as popish spirits are sent to men but unto Christ himselfe onely Object Against this it is objected If it be thus then it was needlesse for the three Apostles to have beene there Christ might have gone up to Mount Tabor alone but Christ doth nothing in vaine there was some use therefore certainly of their presence It was very necessary Answ that they who should be Christs witnesses should rightly understand that both the Law and the Prophets doe beare record unto Christ that hee should die for the world and come againe in the end to raise up the bodies of the faithfull and lead them with him into heaven And for this cause God would have these two excellent Prophets seene of the Apostles Why doe these two above all the rest appeare unto Christ Quest First that by Moses who was truely dead and Answ 1 by Elias who was not dead it might be shewed that Christ is Lord and Judge both of the dead and living Secondly Moses and Elias appeare unto Christ Answ 2 for that speciall conformity which was betwixt them for Moses was the giver of the old Law and Christ of the new and Elias was a Type of Iohn Baptist the fore-runner of Christ Thirdly these two appeare for the signifying Answ 3 of the nature and perfection of Christ for as Moses was of a meeke and gentle spirit and Elias of a fiery when God was dishonoured so Christ is meeke and gentle and infinite in mercy to all penitent and beleeving sinners and soules but infinite in justice and fiery indignation against all those who are impenitent and disobedient Fourthly for the eminencie of the dignity Answ 4 and sanctity and miracles of Moses and Elias Fifthly these two appeare to shew that Answ 5 Christ came not to destroy the Law or the Prophets but to fulfill the Law and verifie the Prophets VERS 4. Then answered Peter and said unto Iesus Vers 4 Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias § 1. Lord it is good for us to be here Sect. 1 St. Bernard applies this briefly to Religion or the true spiritual Spouse and Church of Christ It is good to be here that is in Religion and the true Church it is good yea very good to be a member of this little house and to be truly religious and that in many regards viz. First because those who live in the Church and are of the Church live more pure and holy lives then those do which are without Secondly because those who are of the Church and are truly religious sin much seldomer then doe they who are either without the pale of the Church or are irreligious in their lives for these sell themselves to worke wickednesse and that frequently but those onely sometimes through infirmity and frailty Now there are three reasons why the religious sinne seldomer then the other namely I. Because hee carefully avoids all evill occasions or occasions of evill but those who are not of the Church run into them II. Because hee carefully avoids all evill customes and labours to resist them but the other makes custome a law and is led thereby III. Because he carefully shuns the company society and conversation of wicked men but the other rusheth thereinto Thirdly it is good for a man to bee religious and a member of Christs Church because such rise from sinne more quickly they sometimes fall as was said before but they lye not long but speedily renew themselves by repentance but those who are not of Christs fold and flock lye and continue in sinne yea wallow in the puddle of iniquity not hastning at all to come out of the jaws of Sathan Fourthly it is good for a man to be in and of Christs Church because then hee wil walke more warily and circumspectly Religion is a Schoole of wisedome wherein he learnes the wisedome of God and how to direct his steps in the wayes of God Ephes 5.15 Now this wisedome whereby wee may be enabled to walk warily is acquired by these meanes and wayes namely I. It comes from God and is procured by faithfull and fervent prayer Iames 1.5 If any man lack wisedome let him aske it of God c. II. It is learnt by the reading hearing meditating and studying of the holy Scriptures Psal 119 9.105 And III. By the godly exhortation admonition advice and counsell of good men And IV. By experience which is the Mistris of things Paul would have us not to be ignorant of Sathans devices but learne his craft and policie and marke what occasions of evill he doth offer unto us what impediments hee casts in the way to hinder us from that which is good and how he watcheth his
made unto all First sometimes God makes some speciall promises to some particular persons as he promised to his Apostles that they should be able to cast out Devils if they would but beleeve Secondly sometimes God makes some generall promises unto all and thus he promiseth life eternall unto all men if they will but beleeve Iohn 5.9 unto 16. Fourthly that faith which is exhibited to a Answ 4 speciall promise and that which is given to a generall agree in this that as that which is promised generally comes to passe if it be beleeved and comes not to passe if it be not beleeved because if such promises be not credited God is made a Lyar as much in man lyes and therefore justly he refuseth to do what he promised the condition on mans part not being fulfilled So as often as that which is specially promised is beleeved it comes to passe according to the promise made but if the promise be not beleeved it comes not to passe Fifthly these things premised we answer thus to the Question The Question was in what credulity our Saviour upbraids and taxes both in his Dâ—isciples and the Jews or why he twits and reproacheth them both for want of faith And the Answer is because neither the one nor the other beleeved his word I. Christ had given power to his Apostles to cast out Devils but they beleeve not this word of their Masters because if they had beleeved it they should then have cast out all unclean Spirits II. Christ had openly professed to the Iews that he was the promised Messias and the Son of God and therefore had power to cast out Devils and to work Miracles and to give health and salvation to all those who would beleeve in him but they doubted of this and would not credit it and therefore both Disciples and Iews are here justly taxed and called a faithlesse generation Sect. 2 § 2. And perverse generation Our Saviour by this exprobration of his Disciples and the Iews would teach us what all men are untill they be truely converted and turned unto God namely faithlesse and perverse From whence two Questions will arise Quest 1 What names are given by Christ unto natural men or all men before their conversion Answ The appellations given unto them by Christ are many and therefore I but only name them The naturall and unregenerate man is called 1. First an evill man Luke 6. The evil man out of the evill treasure of his heart c. 2. Secondly flesh Iohn 3. That which is borne of the flesh is flesh c. 3. Thirdly flesh and blood Matth. 16. Flesh and blood hath not revealed this unto thee c. 4. Fourthly the world Iohn 1. The world knew him not 5. Fifthly terrene and earthly Iohn 3. Hee which is of the earth is earthly and speaketh of the earth 6. Sixthly the Children of this world Luke 16. The Children of this world are wiser c. 7. Seventhly a wicked and adulterous generation Matth. 12. 8. Eighthly a faithlesse and perverse generation in this place 9. Ninthly a generation of vipers Matthew 12. and 3. 10. Tenthly corrupt and rotten Trees Matth. 7.18.19 11. Eleventhly the Children of that evill one the Devill Matth. 13. and John 8. 12. Twelfthly stony and thorny fields Mat. 13. 13. Thirteenthly lost sheep Matth. 15. Luke 15. and a lost groate Luke 15. 14. Again Prodigall Children Luke 15. 15. Again evill servants Matthew 18. and unprofitable servants Matth. 25. 16. Againe Vnjust Stewards Luke 16. 17. Againe foolish Virgins Matth. 25. and foolish men Matth 7. 18. Againe Idle Servants Matth. 20. 19. Againe Men that fit in darkenesse and in the shadow of death Matth. 4. Luke 1. 20. Again Plants not planted of the Father Mat. 15. 21. Againe they are called Workers of Iniquitie Matth. 7. And 22. Lastly dead men let the dead bury their dead Matth. 9. And thus by these names we may learn what wee are by nature that so loathing our selvs and detesting our present condition wee may flee unto Christ for freedome from it What are the properties of naturall and unregenerate Quest 2 men First they want originall righteousnesse having Answ 1 lost it by Adams fall Secondly instead of that originall righteousnesse which was in them at first they have unrighteousnesse and originall corruption or sin in all their parts working that which is contrary to the will and word of God both in the internall motions of their mind and will and in their externall members Matth. 7. and 12. and Iohn 8. Thirdly they are the slaves of Sathan Mat. 12 Answ 3 Iohn 8. and 12. and 14. Fourthly they are guilty both of the wrath Answ 4 of God and of corporall punishment and of eternall death Iohn 3. Luke 13. and 16. and Iohn 8. VERS 18 19 20 21. And Iesus rebuked the Devill and hee departed out of him Vers 18.19 20.21 and the child was cured from that very houre Then came the Disciples to Iesus apart and said why could not wee cast him out And Iesus said unto them because of your unbeliefe for verely I say unto you if yee have faith as a graine of mustard seed yee shall say unto this Mountaine remove hence to yonder place and it shall remove and nothing shall be unpossible unto you Howbeit this kind goeth not out but by fasting and prayer I have spoken something already for the satisfaction of the vulgar Reader concerning the weapons against Sathan and the power which some wicked men may have over him and the meanes and wayes both wicked and warrantable by which he is or may be cast out and dispossessed Chap. 4.4 § 1. qu. 1 2. and Chap. 7.22 § 3. qu. 1 2 3. and Chap. 8.16 qu. 1 2. and verse 28. § 1 2. and Chap. 12.22 § 2. Our Saviour here saying If yee have faith yee Quest 2 may remove Mountaines may move this question Whether the Apostles or any other did ever remove Mountaines First certainly the Apostles would have removed Answ 1 Mountaines if they would because Christs words are true and they had a particular perswasion through faith to effect this or that miraculous thing Secondly others farre inferiour to the Apostles in faith and holinesse have removed Mountaines as followes by and by and therefore no doubt but they could have done so also if need had required Answ 3 Thirdly many things yea many great things certainely were done by the Apostles which are not recorded and therfore we know not but they may have removed Mountaines although no such thing be upon record Answ 4 Fourthly greater things then these were done by the Apostles and are recorded to have beene done by them as to restore the dead to life for to call backe a soule to the body is more then to remove a Mountaine and therefore if they did not remove mountaines yet without doubt they could have done Answ 5 Fifthly Eusebius Eccles hist lib. 7. cap. 25. relates that one Gregory a
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
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
secundò et § Est igitur and there he shall see his exposition of these words This is my body according as we have laid them downe Sub speciebus est corpus meum under these accidents is my body His example is laid downe in the same place § Sed S. Thomas which for the Readers satisfaction I will set down Esset aptum exemplum si Dominus quandò mutavit aquam in vinum ostendisset hydrias aquae dixisset Hoc est vinum et illis verbis mutâsset aquam in vinum neque enim possumus ita exponere istam sententiam Hoc est vinum id est haec aqua est vinum id enim falsum esset neque ita Hoc id est vinum est vinum nam falsa fuisset demonstratio non enim aderat vinum cum diceretur Hoc sed hic est sensus Hoc est vinum id est in hoc vase est vinum That is that the meaning of these words This is my body is under these accidents is my body will appeare by this pregnant example If our Saviour when he changed the water into wine had shewed the pots of water and had said This is wine and with those words had changed water into wine yet we could neither expound this sentence This is wine thus that is this water is wine for this were false nor thus This that is This wine is wine for then the demonstration is false for it was not wine when he said this but the meaning is This is wine that is in this vessell is wine which every Novice knowes is as direct a Metonymy as if I should say to my friend my purse is at your command meaning the money in my purse And thus in his assertion he doth affirme these words This is my body to be proper and not figurative and in his exposition and illustration doth confirme them to be tropologicall and figurative And thus much for the answer to his assertion I come to his reasons Secondly the Cardinall looseth more then he Answ 2 gaines by his first reason for thereby though I thinke unawares he grants unto us that the precepts and rules in Scripture are set downe simply and plainly and therefore the Word cannot be so hard and obscure as he else-where would beare us in hand it is for if the precepts and rules of Faith be evidently in Scripture expressed as he here confesseth then what reason hath he to keepe backe the people from reading the Scripture which he labours with tooth and naile to doe Thirdly to his first reason I answer againe Answ 3 That it is false that the Scriptures use no figures nor tropes in the Declaration of the Lawes and Sacraments of the Church For St. Paul speaking of the Sacraments of the Jewes saith The Rocke was Christ 1 Cor. 10.4 That is the Rocke signified Christ So verse 17. We that are many are one bread that is our spirituall unity and conjunction is represented in that we are partakers of one bread Fourthly to his second reason I answer that Answ 4 sometimes our Saviour did speake darkely being alone with his Apostles thereby to stirre them up more diligently to attend unto his words as when he biddeth them beware of the leaven of the Pharisees Mark 8.15 Yea this speech of our Saviours uttered in the hearing of the Apostles This is my body was neither so darke nor obscure that the Apostles need much be troubled about the understanding of them Nay many things being spoken in borrowed and Metaphoricall words are uttered with greater grace and carry a fuller sense When Christ said I am the doore Iohn 10.9 and I am the Vine Iohn 15.1 he spake by a figure as he doth here for neither was he a Vine nor a doore as the bread was not his body And yet which of the Apostles was there that understood him not when he called himselfe a Vine and a doore Neither could they doubt of our Saviour Christs meaning here Fifthly to his third reason I answer two things Answ 5 namely I. Other places of Scripture which must be understood in a figure as where CHRIST saith I am the doore the vine c. doe also insinuate how Christ is to be understood here II. If the Papists did beleeve the Article of Christs ascension aright as St. Peter doth Acts. 3.21 saying whom the heavens must containe untill c. they should not then containe him in earth under the formes of bread and wine who must yet be contained in heaven for if CHRIST could be contained in divers places at once the Angell had not reasoned soundly Matthew 28.6 He is not here for he is risen Object 5 Bellarmine lib. 3. de Euchar. Cap. 19. urgeth these words further for the proofe of Transsubstantiation thus Our Saviour saith This is my body which words doe signifie a substantiall not a figurative change onely of the bread into Christs bodie for otherwise the bread and the flesh of CHRIST being things of divers natures cannot be one pronounced or affirmed of another for bread is not flesh remaining in it owne nature Answ 1 First as one thing being of a divers nature cannot be pronounced of another unlesse there be some change so neither can the same thing be affirmed or predicated of it selfe as to say this substance is my body which is all one in their sense to say This is my body Answ 2 Secondly a figurative change is sufficient according to the phrase of Scripture though there be no materiall or substantiall mutation in this proposition This is my body that is this bread signifieth my body like as when Christ breathed upon his Apostles he said Receive yee the holy Ghost calling the very breath the Spirit which it signified and exhibited onely So the holy Ghost descending upon Christ in his Baptisme is called the Dove So then as the breath of Christ is the Spirit and the Dove the holy Ghost so is the bread Christs bodie that is in figure and signification and not in substantiall mutation Willet synop 615. Quest 21 Why may we not beleeve the Elements substantially changed or transubstantiated or what Reasons may be given against Transsubstantiation Answ 1 First the affirmation of Transsubstantiation doth overthrowe the distinction of the outward and inward action of the Communicant in the celebration of the Lords supper which distinction is warranted by Scripture and grounded vpon Scripture and therefore that Tenet is not to be maintained For the cleare understanding hereof observe that in the receiving of the blessed Sacrament we are to distinguish betweene the outward and inward action of the Communicant In the Outward with our bodily mouth we receive really the visible elements of Bread and Wine In the inward we doe by faith really receive the body and blood of our Lord that is to say we are truely and indeed made partakers of Christ crucified to the spirituall strengthning of the inward man Now this distinction betweene the
operations motions and gifts of the holy spirit are called Spirit c. Thirdly sometimes the regenerate part of man and the spirituall life of the regenerate and internall motions and revelations are called Spirit Answ 2 Secondly here this word Spirit is taken literally for an essence incorporeall incomprehensible and uncreated and this essence is called a Spirit for these causes to wit I. Because he is incorporeall A sight saith Christ hath not flesh and bones And thus Angels and humane soules are incorporeall also but they differ from this holy Spirit thus they are not infinite and incomprehensible essences as he is And II. Because he inspires and breathes into us the breath of spirituall life and thus the Father and the Sonne also doth give spirituall life of grace But it is by the Spirit And III. Because Spiratur he proceeds from the Father and from the Sonne Quest 3 How is this Spirit which is an incorporeall incomprehensible and uncreated essence called Sanctus holy The blessed Spirit of God is not onely called Sanctus Answ holy essentially because he is holy but in his nature and essence also Causally because he makes holy being the immediate temper of this impression of holinesse in the Creatures From this name of holy Spirit we may conclude that this blessed person is true God Object 1 Some against this affirme That the holy Spirit signifieth no other thing then that spirit of regeneration which is infused in man by God and so is as it were a creature This they would confirme from these two reasons namely Reason 1 First because this Spirit is said to pray for us Rom. 8.26 Now it is the spirit in us which prayeth for us and consequently this holy Spirit is not God To this J answer Answ 1 I. The Spirit is said to pray because he makes us to pray and so the worke it selfe seemes to come wholly and altogether from the blessed Spirit And. Answ 2 II. The Spirit also is said to cry Abba Father Gal. 4.6 not that he cryes but that we cry by him Rom. 8.15 Secondly they say the holy Spirit knowes not Reason 2 the Sonne because no man knowes the Sonne but the Father Matth. 11.27 To this we answer I. That our Saviour there excludes not the Answ 1 persons of the blessed Trinity but the creatures And II. That indeed none knowes the Sonne of Answ 2 themselves which are different from the Father in nature and essence but the holy Spirit is the same God by nature and essence though distinct in person And thus CHRIST saith That it was not his to give to sit on his Fathers right hand and on his left and else-where denies that hee knowes the time when the last day will be but both these were spoken onely in regard of his humanity And III. Jt is evidently false that the Spirit knowes Answ 3 not the Sonne For First the Spirit discernes all things 1 Cor. 2.15 And Secondly the Spirit teacheth us the knowledge of the Sonne yea all things Iohn 14. And Thirdly he is called the Spirit of the Sonne Object 2 Some againe grant that the Spirit is God but not that he is a â—istinct person from God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patris the vertue and power and operation of the Father and they would ground this upon those words The power of the most high That is the holy Spirit shall overshadow thee Luke 1.35 First it is not necessary that the place should be Answ 1 so interpreted and indeed the scope of the Angell in that place seemes to me to be double to wit I. That the blessed Virgin might understand the immediate worker of this great worke namely God the holy Ghost and hence he saith The holy Ghost shall come upon thee And II. That she might understand the primary Authour of this great worke and the true Parent of the child to be borne to wit God the Father and hence he saith The power of the most high shall overshadow thee Secondly although it were thus understood Answ 2 and that by the power of the Almighty were meant the holy Spirit yet it would not follow that therefore he is not a distinct person from God the Father For as although the Sonne by the word of the Father Iohn 1.1 And yet that takes not away the distinction of the person so the Spirit may be the power of the Father he proceeding partly from the Father and yet a distinct person from him as followes by and by How doth it appeare that the holy Spirit is God Quest 4 or how may it be proved First he created the world and therefore he is Answ 1 God Gen. 1 2. Iob. 33.4 And Secondly we are baptized in his name in this Answ 2 verse and therefore he is God for we are baptized onely unto God And Thirdly the Apostles were taught of God but Answ 3 it was the Spirit which taught them Luke 12 12. yea which teacheth all things Iohn 14.26 Fourthly we must pray onely unto God but in Answ 4 the Scriptures the holy Ghost is invocated therefore hee is God 2 Corinth 13 13. Answ 5 Fifthly but because Harding and Bellar. say That it cannot be proved out of Scripture that the holy Ghost is God we will produce some cleare testimonies where he is called God As I. That which the holy Spirit speakes Acts 28.25 Iehovah himselfe speakes Esa 6.8 Therefore the holy Spirit is Iehovah II. Our bodies are called the Temples of the holy Ghost 1 Cor. 6.19 and the Spirit dwelleth in us 1 Cor. 3.16 But our hearts are the Temples of God 1 Cor. 3 16. and 2 Cor. 6.16 and God dwels in us 2 Cor. 6.18 III. Ananias lyed against the holy Ghost Acts. 5.3 but he lyed not against men but God verse 4. And therefore the holy Spirit is God thus Augustine disputed contr Petil. 3.48 IV. The Father the world and the holy Spirit are one Iohn 5.7 Quest 5 How doth it appeare that this holy Spirit is a distinct person from the Father and the Sonne Answ 1 First He descended upon CHRIST in the likenesse of a dove when a voyce came from heaven from the Father This is my welbeloved Sonne c. Luke 3.22 Where there was the Father speaking from heaven the Sonne baptized upon earth and the holy Ghost descending from heaven to earth Therefore the holy Spirit is a person subsisting by himselfe and distinct from the rest Answ 2 Secondly He is called the Comforter Ioh. 14.16 and he was sent from the Father in the same place and from the Sonne Ioh. 16.7 and therefore hee differs from them both Iohn 14.26 Answ 3 Thirdly he is called the Spirit of the Father Ioh. 15.26 and the Spirit of the Sonne Gal. 4.6 Therefore he is neither the Person of the Father nor of the Sonne Answ 4 Fourthly three Persons are named Matth. 28.19 and 2 Cor. 13.13 and 1 Iohn 5.7 Object 3 But he is said to be the same with the