It may here bee asked Is any faith beleefe or credit to be given to dreames Quest Answ 1 I answer first sometimes dreames are messengers from God according to his promise your young men shall dreame dreames k Ioel 2 2◠Act. 2.17 and wee have many instances of such dreames as for example Ioseph Gen. 37. Pharaohs baker Gen. 40. Pharaoh himselfe Gen. 41. and Ioseph in this verse Answ 2 Now these dreames are to be beleeved Secondly dreames in times past were more ordinary l 1. Sam. 28.6.15 but the light of the Gospel hath now dispersed and expelled them signes belonging to unbeleevers Thirdly Dreames now are alwaies doubtfull Answ 3 and therefore not lightly to be credited nor taken notice of for the confirmation of this answer observe some make a sixefold originall of dreames l thus every dreame is either first Naturall or secondly Spirituall m Creg Moral 8. s Iob. 7. or thirdly Diabolicall Naturall dreames either proceede from causes Internall to wit either From the temper or temperature of the body as fulnesse emptinesse or some change wrought in the humors of the body by sicknesse This the first cause Or From abundance or diversity of thoughts n Eccles 5.2 as when our friend is absent wee dreame that hee is dead or returned or the like This is the second cause Externall proceeding from abundance of imployments This is the third cause Spirituall dreames are divine admonitions and are of two sorts either Simply divine as this Dreame of Iosephs which was a divine admonition meerely from the Lord. This is the fourth cause Or Mixtly divine that is when our dreames are spirituall but mixed with some thoughts of our owne o Iob. 7.14 This is the fift cause There are diabolicall wicked and uncleane thoughts or such dreames arising from such thoughts And this is the sixt and last cause of Dreames Answ 4 I answer further Dreames have their significations either first as signes or secondly as causes Dreames have their significations as Signes and that either first of things present as dreaming of meat or drinke argues hunger or thirst c. Or secondly of things to come this is called a prediction and is threefold either First Naturall and divine as Galen tells of one Crus lapideum balneo lotus c who dreamed that bathing himselfe his legges and thighes were metamorphosed from flesh to flint Or secondly Diabolicall and wicked the devill sometimes forewarning of things to come to gain credit and beleefe with men Or thirdly Divine and these are to bee observed and marked and of this kinde was Iosephs dreames p Matth. ◠13. and the dreame which was dreamed by the wise men Matth. 2.12 Againe dreames have their significations as causes and that either By illusion of Sathan Or By revelation from God and that either Commanding as in this verse and Matt. 2.19.22 Or Forbidding as Gen. 31.24 Answ 5 And in all these three we must carefully take heede of the illusions of Sathan who can doe all these Deut. 13.1 c. Lastly all dreames do either First promise something Or Secondly terrifie and affright us Or Thirdly declare or shew something unto us Fourthly or admonish and advise us and these are not altogether to be sleighted but to be weighed and pondered observing therein these conditions viz. First doe not wholly believe them but onely suspect that they may be true Secondly Procura ne cura if we can provide against what wee doubt and dreame of doe it but be not careful of the successe nor fearefull for any dreame Thirdly doe nothing upon a dreame either against thy generall calling as thou art a Christian or against that particular calling wherein God hath placed thee More plaine and particular signes of divine dreames wee shall consider of God willing in another place Sect. 3 § 3. For that which is conceived in her is of the holy Ghost Exposition From the words it evidently appeares that Christ is the true Sonne of God or the onely begotten Son of the true God Not First onely man by nature and Quasi Deus as it were a God by grace as the Arrians Nestorians and divers others would have it Nor Secondly onely God and made Quasi homo as it were a man as the Maniches Marcionites and divers others falsly imagine Nor Thirdly true God and true man but having the humanity created of nothing as the Valentinians and Wittcham hold that Christ tooke not flesh of the Virgin Mary and Servetus that the body of Christ was compacted of three uncreated Elements Beza epist 8. confess Gal. art 14 But Fourthly that in Christ are two natures united by a hypostaticall conjunction being Man of the flesh of his Mother without a Father and God of God his Father without a Mother Now hence divers Quares may be made of which briefly First why was it necessary that Christ should Quest 1 be God Answ 1 I. Because man alone could not doe that which was requisite for our Redemtion viz. First satisfie Gods justice And secondly overcome and conquer death And II. Because neither could an Angell save us or performe that which was to bee done before we could be ransomed that is First an Angell could not dye Nor secondly overcome temptation for us Nor thirdly make us the children of God Quest 2 Secondly Why was it necessary that Christ should be man Answ 1 I. That he might dye for God cannot it being contrary to the nature of an immortall God and without death there can bee no Redemption And Answ 2 II. That he might merit which God cannot doe neither because to merit is to procure unto ones selfe that which otherwise they have not nor is due unto them Thom. wherefore God cannot merit Answ 3 III. That he might apply his merit unto us and therefore it was convenient that hee should be like unto his brethren Quest 3 Thirdly why was it necessary that the Son the second person of the blessed Trinitie should be made Man Answ Because he being the Character and engraven Image of the Father Heb. 1.3 was most fit to restore and repaire againe the Image of God in us Quest 4 Fourthly why was Christ begotten of the holy Spirit Answ That hee might bee holy pure immaculate and a lambe without spot both in his generation and conception Quest 5 Fiftly why is the conception of Christ ascribed to God the holy Ghost alone seeing it is common to all the three persons in the blessed Trinitie Answ 1 I. This is not done to exclude the Father or the Son himselfe from this work but to signifie that it comes of the free gift and grace of God which commonly is tearmed by the holy Ghost that the manhood of Christ being but a creature should bee advanced to this dignitie and become a part of the Sonne of God Answ 2 II. The holy Ghost is the authour of this conception in a speciall manner for the Father and the Sonne
as wee can understand or conceive of not such a torment of the mind as we know or have felt not a torture which shall have an end but torments which are perpetuall from which we shal never have ease torments which are eternall from which we shall neve have end Torments that are intollerable which shall never be endured with any patience and yet must be endured with excessive paine torments that are so unspeakeable that the heart is not able to conceive nor the tongue to expresse them Fourthly remember there is no way meanes or remedy to avoide this death but onely by Christ he being our onely Mediator and our alone Saviour Acts 4.12 Fiftly remember this Mediator and Blessed Peace-maker hath beene long offerd unto us long despised by us call to minde how often our eares have heard what it is that God requires of us if we desire to be made partakers of Christ how we have altogether neglected to obey it Sixtly remember it may bee for any thing thou knowest to the contrary that thy glasse is runne thy thread drawne out thy life at his period and therefore vel nunc aut nunquam thou must either lay hold upon Christ now or never Sevently remember that although the date of thy life be longer yet thou knowest not whether ever the Lord will call upon thee or offer Christ unto thee any more it may bee his next message will be to send souldiers to kill thee for thy contempt a Matth. 22.7 Consider thou hast sinned and God hath admonished thee thou hast heard his admonitions and yet not taken warning by them hee doth still hold forth his white flag offering peace unto thee in by Christ thou yet neglects it And therefore doe no longer presume but feare laying hold upon Christ and accepting the conditions of peace least that the day of salvation become unto thee the day of vengeance Thus much for the first generall cause why the Holy Ghost descended in the liknesse of a Dove Secondly the Holy Ghost descended in the shape of a Dove for the expressing of the nature Answ 2 of Christ and the meekenesse of our Mediator who although unto his enemies he be a Lyon b Apoc. 5.5 ruling them with an iron scepter c Psal 2.9 yet to his children he is mild and meeke not calling them servants but friends but of this copiously afterwards Matth. 11.29 Thirdly this the Holy Spirit did for our imitation teaching us that our lives should bee Observ 3 Dove-like The nature of Doves and wherein they are to be imitated followes Matth. 10.16 I will here therefore briefely resolve two short questions Why must we be like Doves I answer First because humilitie and godly Quest 6 simplicity are most pleasing and acceptable sacrifices Answ 1 unto God as we may see typified in the Dove and in the manifold use of it in the old law Abraham must offer a Dove Gen. 15.9 and the people of Israel must offer Doves for a burnt offering Levit. 1.14 and for a trespasse offering Leviticus 5.7 and 12.8 and for purging from leprosie Levit. 14.22 a menstruis Levit 15.14 and to purge him that had touched the dead Numb 6.10 Secondly because the Church of Christ is resembled Answ 2 unto a Dove reade these places Cant. 1.14 and 2.14 and 4.1 and 5.3 Wherein must we be like Doves Quest 7 I answer our manners Answ or our lives must bee like theirs writers here observe many things Gualter saith the Dove is a most innocent creature free from fraud wanting gall and entirely loving his mate Others d Gloss s Cant. 1.14 say the Dove hath no bill to hurt no talents to teare and buildes in the holes of the rocke seeing others wander doth reduce and bring them home remaines alwaies neare to the rivers in stead of singing sets forth a mournefull note flyes in flockes and feedes upon no uncleane or impure foode Others say e Hier. s the Dove is the messenger of peace the type of simplicitie pure by nature fruitfull in young ones unmindfull of injuries naturally fearfull and seldome secure or safe but when she is in the hole of the Rocke These properties of the Dove the Reader may easily apply unto himselfe but if any desire my assistance for the true illustration of them I referre him to chapter 10. vers 16. Vers 17 VERS 17. And loe a voyce from heaven saying This is my beloved Sonne in whom I am well pleased § 1. This is my beloved Sonne God hath Sect. 1 many beloved sonnes how therfore doth Christ Quest 1 differ from the rest and how is hee Gods Sonne I answer First wee are the Sonnes of God Answ 1 by grace in and by Christ but hee is the onely Sonne of God by nature by himselfe Answ 2 Secondly Christ is the Sonne of God according to His Deitie alwayes for there can be no moment of time imagined when Christ was not thus the Sonne of God he being in this regard coequall with the Father and coeternall f Symb. Athanas His humane nature and that either By Predestination and thus Christ was the Sonne of God from the beginning of the world read for the proofe hereof 2. Tim. 1.9 Titus 1.1.2 and 1. Pet. 1.20 Or Now in time both because now The mysterie is revealed Rom. 16.25 Eph. 3.9 Coloss 1.26 He is given unto the world Ps 2.7 Act. 13.33 The sense then of these words is This is the man whom I have begotten that hee might bee the Sonne which was of old time promised or this man now by Iohn baptized is the promised Sonne of God which is given for sinners that they by him might bee adopted into the fellowship of the Sonnes of God g Gal. 4.4 5. Eph. 1.5 1 Ioh. 5.20 Quest 2 How are we by this onely begotten Sonne of God made Gods children Answ 1 I answer First by faith according to Saint Paul Yee are all the children of God by faith in Christ Iesus Gal. 3.26 Answ 2 Secondly by a spirituall life For as many as are led by the Spirit of God they are the sonnes of God and by that spirit are inabled to cry Abba Father Rom. 8.14.15 These two are the principall wayes whereby we are made the children of God but under these more are included viz. these which follow Answ 3 Thirdly by going out from our sinnes and wholly leaving them Answ 4 Fourthly by sinceritie puritie and integritie of life and conversation according to the Apostles advice unto the Philippians Bee blamelesse and harmlesse as the sonnes of God without rebuke h Phil. 2.15 Answ 5 Fiftly By love charitie thus sayth our Saviour Love your Neighbour yea your Enemy that yee may bee the children of your Father which is in heaven i Matth. 5.43.45 Sect. 2 § 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I am well pleased Quest What signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ 1 First 〈◊〉 〈◊〉 〈◊〉
labour that they fish not all night and catch nothing that they rise early and goe late to bed expose themselves to perills and dangers to no purpose or benefit at all unto their people Fishers worke night and day so Ministers must preach diligently because all the names given unto them signifie labour and paines Whether the Church of God bee compared to a House then wee are the builders thereof 1 Cor. 3.10 Or Family then wee are first the Stewards to take care for the provision of all a Cor. 4.1 Secondly Schoolemasters to teach the children of and in the family Thirdly Physitions to cure the maladies of the sicke in the house Or Sheepefold then we are the Sheepheards Or Field then we are First the husbandmen or tillers thereof b 1 Cor. 3.9 Secondly the planters and waterers c 1 Cor. 3.6 Thirdly the workers in the vineyard d Mat. 9.38 Or Sea then we are First the Pylots of the ship Secondly the Fishers in this Sea And thus we see by this Allegory of fishing Christ doth to the life point out the office and vocation of Ministers Obiect Against this it may be objected the world is incredulous stupide dull and wicked therefore we shall gaine none we shall catch nothing Answ Thus the Apostles laboured all night but caught nothing Luke 5.5 but Christ commanding and they obeying they catch many verse 6. and therefore our Saviour here saith ego faciam I will make you fishers of men Obser Teaching us hereby that Christ will water and prosper the labours and endeavours of the Ministers I will saith he be with you f Matth. 28.20 and I will not forsake you g Iohn 14 18. but will give an encrease unto your paines h 1 Cor. 3 6. How doth Christ give a blessing to the labours of his servants the Preachers By the Holy Spirit which workes with the Quest 4 word effectually in the hearts of the hearers Answ Vers 21 VERS 21. And going on from thence hee saw other two brethren Iames the sonne of Zebedee and Iohn his brother in a ship with Zebedes their father mending their nets and he called them Sect. 1 § 1. Hee saw two brethren in a ship In the Allegoricall sense of this verse we may observe That this world is like unto a Sea Observ and that in three regards first because in the sea there is nothing but floods tempests and stormes no safety but on shore So in the sea of this present wicked world there is no peace no rest no safety but rather danger and distresse Secondly in the sea the greater fish devoure and prey upon the lesse so in this world the rich oppresse the poore and the high the low Thirdly in the sea the Mariner is carried violently by the tempest whether he should not so in the world by our headstrong and violent affections we often are driven to the quick-sands of destruction § 2. With Zebedee his Father Why was Sect. 2 their father with them Chrysostome answers Non ut adjuvaret eos sed ut solarentur illum not that he might helpe them but that they might obey and comfort him And this their love and care and duty towards Quest 1 their father is expressed here by this our Evangelist for the imitation of children towards their parents Answ Obser Why must children give obedience to their Quest 2 parents The first reason hereof is Temporall children Answ 1 are heires of their fathers estates they labour for them sic vos non vobis parents take care and paines for their children therfore there is great reason that children should obey respect and reverence their parents The second reason is Naturall children have Answ 2 from parents their life their light their body their meat and maintenance their education and the like and therefore they owe all love reverence and subjection unto them yea they owe themselves and whatsoever is theirs The third reason is Spirituall and this is Answ 3 twofold First because parents are the Image of God the Lords substitutes and deputies Secondly because God commands children to obey their Parents that is both Father and Mother Reade Exod. 20.12 Levit. 19.3 and 23.22 Ephes 6.1.2 What doe children owe unto Parents Quest. 3 Foure things viz. First Nutrimentum Answ sustenance if fathers want it and sonnes have it Thus Ioseph tooke care to provide for his old Father in the time of that long famine i Gen. 45.9.10 And therefore unnaturall are those men who being rich suffer their parents to want Secondly Amorem love children whether they or their parents be rich or poore they must love and tenderly endeare their parents Thirdly Reverentiam reverence and respect Non vultu laedendi a Ambros s children must not wound their parents with darts of discontented countenances for Qui torvo visu elatis oculis meretur supplicium b Hierom. s he that beholds his Parents with a proud looke or a sterne and grim eye deserves to be punished Solomon when a King honours his Mother Bathsheba and Hester when a Queene her Uncle Mardochee who in stead of a Father had brought her up Hest 2.7 Fourthly Obedientiam obedience and duty for this obedience I. God commands Colos 3.20 II. God commends where he findes it as we see in the Rechabites Ierem. 35.18 and Prov. 15.20 III. the contrary hereunto God threatens Deut. 21.20 and complaines of Ezech. 22.7 IV. the obedient unto parents God comforts Prover 13.1 Is the cause of disobedience towards Parents Quest 4 alwaies in the children Certainely the fault may be in parents Answ and often is And that either First by education either By not educating them civilly but rudely and unmannerly as many doe Or By bringing them up unto drunkennesse gaming sports and the like Or By pampering them too much or by beeing too much indulgent over thē not crossing them in their wills or desires nor correcting them for their faults Or Secondly by enriching themselves by wicked meanes and so God in judgement giving them children that shal prodigally scatter what they impiously did gather de malè quaesitis vix gaudet tertius haeres evill gotten goods last not long Fathers wickedly gather and sonnes profusely spend so that within a time those goods are possessed and enjoyed by others Now although Parents thus may be the occasion of their childrens disobedience yet this doth not excuse the undutifulnesse of the child because their Fathers have not deserved it at their hands Sect. 3 § 3. Mending their nets Why did some mend Nets and some fish Quest First some Chrysost oper imperf s say fortè it Answ 1 may be because the one were more industrious the other more slothfull he dare not affirme this no more will I but barely leave it Answ 2 Secondly some say perhaps that Peter onely fished and Iohn mended the Nets Answ 3 Thirdly this plainely demonstrates unto us their poverty they were inforced to mend
and confident in errours and false zeale How is the constancie or confidence of Ministers Quest 5 to be regulated First they must teach nothing but the word Answ 1 and truth and Gospel and religion onely that which they receive from the Lord 1 Corinth 15. Act. 20.28 Answ 2 Secondly they must herein propound no other ends unto themselves but only the glory of Christ and the progresse of the Gospel not their owne praise or profit Answ 3 Thirdly they must utter and deliver nothing at least publikely either rawly or undigestedly or rashly or inconsiderately or unmodestly which afterwards upon serious and mature deliberation they are ashamed of or repent Answ 4 Fourthly they must remember that they serve God and not men and that I. Hee will protect and defend them so long as they are about his work worship service Yea II. That hee will call them to give account of their stewardship and if they have beene negligent then their judgement shall be great But III. If they have beene faithfull in the Ministerie then great is their reward in heaven Answ 5 Fiftly they must deny the world and themselves yea all things that might hinder and distract them from the faithfull officiating of their great and weighty calling And in these things the constancie and confidence of Ministers doth consist As these words went you out to see a Reed shaken with the wind are referred to Iohn and according to the opinion of some spoken in Iohns defence So are also these went you out to see a man in soft rayment or one who was gorgeously attired as Courtiers use to bee No Iohn was no such man for he lived austerely Here two things are observable viz. Luk. 7.33.34 First Christ lived otherwise then Iohn did â—t and yet he praiseth Iohn to teach us Observ 2 That others are not to be deprived or defrauded of their due and deserved praise because wee our selves doe otherwise Secondly that an austere life is commandable amongst Christians Why is an austere life so commendable for the Saints First because wee have denied the world being crucified unto it and it unto us Rom. 6.2 How can they that are dead in sinne live therein and how can they that are dead unto the world delight therein Secondly because a Court-like fine feminine dainty and soft life becomes not a Saint Thirdly because how can we perswade others to mortification if we our selves be contrary Answ 2 Secondly some imagine our Saviour to have propounded this question Went you out to see a Reed shaken with the wind by way of reproofe unto the people and it seemes to incline to both as if Christ should say Iohn was no Reed that is I. A contemptible and despicable man or one who was worthy to be sleighted Matth. 12.20 and 27.29 Yea although hee was but a meane man in the eye and estimation of the world yet the Ministery of the word is not to bee despised for the poverty or low estate of the Ministers II. Iohn was no spectacle or gazing stock curiously to bee looked upon or to bee heaâ—d onely out of a curious and itching desire to heare new things but out of a desire to learne and that thereby both life and soule might be reformed and renewed § Yea I say unto you and more then a Prophet Sect. 3 Our Saviour by his authority Ego deco doth confirme their judgement who did so highly esteeme the Prophet and pronounceth him to be greater then a Prophet and more honourable then those who live in Kings Courts Whence wee may learne That it is a greater praise Observ and commendation to be a Prophet then to be highly honoured and favoured in the Courts of Princes Deut. 34.10 and 2 King 8.15 Why is a Prophet so full of honour esteem Quest 1 First because hee is the Interpreter betwixt Answ 1 God and his people Secondly because they have power to beget Answ 2 children unto God Michah 3.8 and 1 Corinth 5. whence Kings have called them Fathers Thirdly because they pray for us and blesse Answ 3 us Fourtly because they are inspired from above Answ 4 and enlightned with a divine spirit Michah 3.8 and 2 Pet. 1 20. c. which is most excellent of al. What things are requisite in a true Prophet Quest 2 First hee ought to know hidden and secret Answ 1 things and that either I. Absolutely things to come Or II. Respectively and thus he ought in respect of himselfe to know things which are remote or done out of his presence as Elias knew of the avarice of Gehazi or in respect of all hee ought to know the frame and temper and disposition and secret passages of the heart of man in generall although he cannot know the secrets of any particular mans heart without a speciall revelation Secondly he ought to understand and to bee Answ 2 skilfull in the mysteries of the word not in the matters of the world Thirdly hee ought to deliver no message unto Answ 3 to the people but that which he receiveth from the Lord and that which he receives that hee must deliver is the Lords command not as his owne conceit Iohn 11.51 Fourthly hee ought so to bee taught that he Answ 4 may understand what is taught him for otherwise hee is a Seer not a Prophet Pharaoh Baâ—â—asar Nebuchaâ—â—â—zzar saw visions but they did not understand them and therefore were no Prophets Fiftly a Prophet ought to be inspired with a Answ 5 Propheticall Spirit and power that he may thereby be able both to understand himselfe and to declare unto others the misteries of Religion and hidden things of God How was Iohn Baptist more then a Prophet Quest 3 First because hee prophesied in the womb Answ 1 Luke 1 4â— Secondly because he was nearest unto Christ Answ 2 of all the Prophets the other Prophets prophesied that Christ would come hereafter this Prophet proclaimed that hee was come already and was the first Preacher of the Gospell Mat. 3.2 Thirdly hence he spake more plainely and plenarily of Christ then any or all the rest As He is amongst you And I stand in need to be baptized of thee And behold the Lamb of God And He must increase and I must decrease and the like Answ 4 Fourthly Iohn is greater then the Prophets because hee was foretold of by the Prophets and was partly the Object of the Prophets Reade Esa 40. Malach. 4. Answ 5 Fiftly Iohn was Terminus legis Evangelij As Iacobs hand held Esaus heele so Iohn as it were with one hand held the Law and with the other the Gospell and was the last Prophet and the first Apostle yea like the corner stone of the Old and New Testament Verse 10 VERS 10. For this is hee of whom it is written Behold I send my Messenger before thy face which shall prepare thy way before thee Observ Wee may observe hence That Christ prepares the heart before he will possesse or inhabit it
God and therefore the knowledge both of the Sonne in the Father and the Father in the Sonne is perfect There are two things from this verse objected against the Holy Ghost which I will briefly and severally answer although in effect they bee but one God knoweth the Sonne the Holy Ghost Object 1 knoweth not the Sonne For no man knoweth the Sonne but the Father Therefore the Holy Ghost is not God This place excludeth no person of the blessed Answ 1 Trinity but only creatures and false gods And the meaning is this None that is no creature or Idoll god knoweth the Sonne of God but only the Father And this opposition is made to exclude creatures not to exclude the Holy Ghost Although the Holy Spirit be God yet is he not Obiect 2 Omniscient one that knowes all things for hee knowes neither the Father nor the Sonne the Father only knowing the Sonne and the Sonne only knowing the Father This Objection is in a manner the same with the former Answ and therefore the like answer will suffice for it I say therefore that is a Sophisme or Fallacie A figura dictionis because this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth onely exclude creatures and not the blessed Spirit who perfectly knowes God 1 Cor. 2.10 What knowledge doth our Saviour here speak Quest 2 of when he saith None know the Father or Sonne First Calvin thinkes that he speakes of that Answ 1 spirituall and divine knowledge which is communicated to the creature Secondly others suppose that he understands Answ 2 that infinite knowledge or comprehension of the infinite God which is only in God Thirdly our Saviour himselfe is his owne Answ 3 best Expositor in this verse None know either the Father or Sonne save onely those to whom God reveales them To teach us That none can know God without God Observ Exod 33.20 and 1 Cor. 21. Iohn 1.18 and 1 Iohn 4.12 Except God please to reveale himselfe to men they cannot know him as our Saviour often objected to the Pharisees yee know not the Father Why cannot men know God except he please Quest 3 to reveale himselfe unto them Answ 1 First because hee dwels in that inaccessible light that no eye can attaine unto 1 Tim. 6.16 Answ 2 Secondly because he is incomprehensible by nature Chrys impers s Quest 4 Who are blame-worthy in this particular Answ 1 First those who thinke that they can attaine unto the knowledge of the Father without the Sonne Object 3 Here it may be objected that there is a naturall knowledge of God Rom. 1.19.20.21 and therefore a man may know God without Christ Answ 1 First there is a double knowledge of God namely I. Theoricall and Dogmaticall and here perhaps they know something And II. Experimentall and here naturall men are ignorant and know nothing because they have not seene God Our Saviour saith Blessed are they that see God Matth. 5.8 because this sight begets an experimentall knowledge of him And therefore natural men who never had this sight can never have this knowledge Answ 2 Secondly the Dogmaticall knowledge of God is manifold For the proofe hereof observe that the knowledge of God is either I. Perfect and plenary and that either First absolutely to know Quantus Qualis est how infinite hee is and absolutely to comprehend and perfectly to know whatsoever is in him And thus only God knowes himselfe Or Secondly respectively when a man knowes God fully according to the capacity of the vessell And thus all the Saints in heaven know God Mat. 5.8 c 1 Cor. 13.12 II. Imperfect and this is either First cleare and bright and is wrought by the preaching of the Gospel and the operation of the blessed Spirit 2 Corinth 3.18 Or Secondly cloudy and darke and is begot and bred in naturall men by the relickes and sparkes of naturall understanding And this knowledge is all that a naturall man can have Answ 2 Secondly they are extreamely too blame who will judge of God without the revelation of him by Christ Caecus non judicat de coloribus The blind cannot judge or discerne of colours and yet many who are spiritually blind will undertake to judge and discerne of God although Christ never revealed him unto them Answ 3 Thirdly they are not guiltlesse or free from blame who being altogether ignorant of God dare yet trust in him For how can a man truly trust in him whom hee knowes not Answ 4 Fourthly and lastly they are here blame-worthy who presume to pray and offer up in sacrifice the Calves of their lips with the Athenians To an unknowne God Act. 17.14 For with what comfort or confidence can we pray to him whom wee know not Rom. 10.14 Vers 28. VERS 28. Come unto me all yee that labour and are heavie laden and I will give you rest Sect. 1 § 1. Come Our Saviour doth not say buy or procure this grace and consolation with infinite sufferings and labours but only Venite Come a most meane prize To teach us That the condition unto life faith Observ and salvation is most easie Esa 55.1 we must buy it but without money or money-worth Ephes 2.5.8 Titus 3.5 How doth the truth of this appeare Quest Thus namely First because we are saved by faith Answ and not by workes Ephes 2.5 8. Tit. 3.5 Secondly because Christ hereby would magnifie his grace Ephes 1.6 Rom. 4.16 Galath 2.21 Thirdly because Christ workes in us that which hee requires of us Heb. 8.8 from Ierem. 31.31 and Heb. 10.16 Esa 54.13 Rom. 11.27 from Esa 27.9 Fourthly we must doe nothing as a cause of our salvation Rom. 11 6. and 10.6 Psal 81.10 c. § 2. Vnto me Sect. 2 Two things might hence be observed to wit Observ First that there is no way or meanes to come unto salvation but only Christ Act 4.12 But of this elsewhere Secondly that the summe and top of our happinesse Observ 2 is to enjoy Christ and to bee brought unto him How it the truth hereof apparent Quest It appeares most plainely by these three particulars namely First because hee is able Answ and willing to save those who come or are brought unto him Heb. 7.25 Qui vult potest pater omnipotens est Hee that can and will save us is an Almighty and all mercifull God Musculus upon these words saith That there are tbree things in Christ viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who would help others had need be Potent able to helpe and therefore Christ who promiseth to helpe all that come unto him had need be able and is indeed most able to succour releeve helpe those who doe come II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this thing of helping others there is not onely required Potentia ability to helpe but also Legitima potestas that is that hee who helpes hath received free power from God to save whom hee pleaseth Now this also is in Christ for hee saith in
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
Ghost it shall not be forgiven him neither in this world neither in the world to come Sect. 1 § 1. But the blasphemy against the Holy Ghost shall not be forgiven Quest 1 Concerning blasphemy against the blessed Spirit divers Questions will be made to wit What is the sinne against the Holy Ghost Answ 1 First some of the Ancients call it finall impenitency some hatred of all Christian and brotherly love and some desperation of mercy But these are improperly called blasphemy Answ 2 Secondly that sinne whereby the essence and person of the Holy Spirit is hurt or blasphemed certainly is not this irremissible sin and blasphemy for many Sabellians Eunomians and Macedonians Heretickes at first spake wickedly of the holy Spirit and denied his Deity but afterwards repenting found mercy and obtained remission of sinnes Answ 3 Thirdly neither is this unpardonable blasphemy a simple Apostacy from a knowne truth because hope of pardon is not denied to these Apostates neither is the gate of mercy eternally shut against them if they wil but repent This appeares from our Saviours prayers Father lay not this sinne to their charge and yet these for whom he prayes had called him Devill had said he had an uncleane spirit although they were convinced of his Doctrine and divine workes I argue hence thus Those who commit unpardonable blasphemy against the Holy Ghost are not to be prayed for But Christ prayed for those who spake evill of him and his Doctrine and workes against their consciences Therefore these had not committed that unpardonable sinne and consequently might have obtained mercy if they had but repented Answ 4 Fourthly Augustine serm 11. de verbis Apost saith it is Impugnatio finalis agnitae veritatis a finall opposing or resisting of a knowne truth Our Divines more largely and clearely define it thus Blasphemy against the Holy Ghost is an universall apostacy and totall relapse inseparably conjoyned with an hatred of the truth Or thus it is a deniall and opposition of a knowne truth concerning God and his will and workes of which truth the conscience is convicted and which denying and impugning thereof is done of set purpose and with deliberation We have an example hereof in the Emperor Iulian who was a learned and an eloquent man and a professour of the Religion of Christ but afterwards fell away and turned Apostate and hence is called Iulian the Apostate and wrote a Book against the Religion of Christ which was answered by Cyrill Afterwards being in a battle against the Persians hee was thrust into the bowels with a dart no man then knew how which dart he pulled out with his owne hands and presently blood followed which hee tooke in his hand as it gushed forth and flung up into the Ayre saying Vicisti Gallilae vicisti O Galilean meaning Christ thou hast now conquered me and so ended his dayes in blaspheming of Christ whom he once professed w Theod. lib. 3. hist Ca. 25. Why is this unpardonable blasphemy called Quest 2 the sin against the Holy Ghost First not because the Holy Spirit may bee offended Answ 1 and the sinne not reflect upon the Father and Sonne for he who sinnes against the third person sinnes also against the first and second from whom he proceeds Secondly it is the sinne against the Holy Ghost Answ 2 because the manifestation of spirituall and supernaturall truth is a divine worke which worke is immediately wrought by the Holy Spirit and therefore although they who wittingly and willingly oppose this truth sinne against all the persons of the blessed Trinity yet after a more singular manner they sinne against the Holy Ghost because they blaspheme his proper and immediate worke in their minds and maliciously impugne and resist his proper grace and power Thus I say it is called the sin against the Holy Ghost because it is against the operations of the Spirit which are three namely I. To enlighten the Minds with the light of the Gospell and hence it is called the Spirit of Revelation Ephes 1.17 II. To perswade the Mind to receive and embrace those truths which are revealed by the Gospell Heb. 6. for this is to receive the knowledge of the truth III. To worke in a man a certaine perswasion of the goodnesse of those things which he beleeves and this is to taste the good word of God And therefore the sinne against the Holy Ghost is a contumellous and reproachfull rejecting of the Gospel after that a mans mind by the blessed Spirit is supernaturally perswaded of the truth and goodnesse of this word and will of God laid downe in the Gospel Quest 3 Why is this sinne against the Holy Ghost called unpardonable or a sinne which cannot bee forgiven Answ 1 First not because it exceeds in greatnesse blasphemy against the Father and the Sonne Answ 2 Secondly nor because the Father and the Son are lesse then the Holy Ghost For all the three Persons are coeternall and coequall Answ 3 Thirdly neither because the greatnesse thereof exceeds either Gods mercy or Christs merit For both are infinite the mercy of God is above all his workes and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price laid downe by our Saviour is of infinite value and Answ 4 worth Neither Fourthly it is called unpardonable because it is more difficultly pardoned then other sinnes are For every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of Gods Law and therefore he can pardon if he pleaseth the greatest as well as the least Nor Answ 5 Fifthly because it is an inexcusable sinne for in many other sinnes men are altogether left without excuse which yet are frequently pardoned upon their repentance Answ 6 Sixthly but it is called a sinne which cannot be forgiven because simply all remission is denied unto it neither did any man ever obtaine pardon that committed it nor ever shall And that for these reasons to wit I. Because such are punished by God with such a finall blindnesse of mind and hardnesse of heart that they can never returne either to themselves or unto God by true and unfained repentance and therefore being excluded and debarred of repentance they must necessarily be denied remission because no penitencie no pardon Hence Saint Iohn forbids us to pray for such an one because it is impossible for such to be renewed by repentance Heb 6.5 II. Because such reject the only meanes of salvation as the sicke man who will not be cured For as that disease is incurable which doth so take away or destroy the power of nature that neither the retentive nor concoctive facultie can doe their duties So there is no cure for him who rejects the balme of Gilead no water to wash away his sin who tramples under his feet the blood of the Covenant and despiseth that all healing Iordan Heb. 6.4 and 10.20 and Act. 4.12 and cleare-purging and white-washing Fountaine no sacrifices to take away his transgressions who crucifieth unto himselfe the Lord of glory
of his God-head humanity and the offices of Christ whereunto hee was anointed his Kingdome Prophesie and Priesthood belongeth to justifying faith as the matter and substance thereof Answ 3 Thirdly Amesius Bell. enerv tom 4. pag. 98. answers That Peter with the rest of the Apostles had before this confession a certaine assurance and confidence of speciall mercy by Christ the true promised Messias and that the determination of this assurance was explicated and expressed by this confession of the Divinity of Christ Fourthly Dr. Willet Synops f. 974. answers Answ 4 That though simply to confesse Iesus to bee the Sonne of God be not that faith that justifieth because the devils have made such a confession yet this confession may so proceed from a man and was so uttered by Peter in this place that it may declare a right justifying faith that is so to confesse Christ to be the Sonne of God and to be the anointed Messiah to take away the sins of the world that hee which so confesseth beleeveth it with comfort and that Christ is so even to him Therefore Saint Paul saith That no man can say that Iesus is the Lord but by the Holy Ghost 1 Corinth 12.3 And our Saviour saith to Peter after hee had made this confession That flesh and blood had not revealed it unto him but his Father in heaven Wherefore it is certaine that hee uttered more then a generall beliefe of this Article which may be in devils except Bellarmine will say that the devils also made the same confession by the Holy Ghost and by revelation from God VERS 17. And Iesus answered Verse 17. and said unto him Blessed art thou Simon Bar. Iona for flesh and blood hath not revealed it unto thee but my Father which is in heaven § 1. Blessed art thou Sect. 1 What is meant by Blessednesse Quest First the word is unknowne to none every Answ 1 one saying occasionally oh hee is a happy and blessed man and how blessed were I if I were but thus and thus or had such or such things Thus Aristotle placed Blessednesse in a perfect life and the Stoicks in vertue and Plato in Idaeis Aristotle cals Blessednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Fortune Secondly Blessednesse is that state which Answ 2 soever it is which is the best in rerum natura and it is rightly called Summum banum the chiefest good Thirdly true Blessednesse is two-fold to wit Answ 3 I. Present and this is a holy life for onely such are truely blessed here Mat. 5 6 7 1. Luke 11.28 II. Future or to come and this Blessednesse is life eternall that being the reward of the faithfull and the time of retribution Matth. 13.43 Revelat. 7.17 § Flesh and blood hath not revealed this unto thee Sect. 2 The meaning of these words is That there is no naturall illumination of the truth the very thoughts of the naturall mans heart being evill Genesis 6.5 and 1 Corinth 2.14 and 15.50 But I passe this by having treated of it before Chapans 11.5 § 3. But my Father which in heaven Sect. 3 Two things are here observable namely 1 The Person II. The Action Quest 1 Who doth reveale divine truths unto us Answ God the Father my Father which is in heaven Quest 2 Doth not Christ reveale these divine truths unto us and also the Holy Ghost is it not said that hee was sent by the Sonne to teach us and that hee doth teach us Iohn 14.16 Answ God the Father is here named both in regard of the dignity of person and also in regard of the operation and working because he workes by the Sonne and by the Holy Spirit and not contrarily the Sonne and the holy Spirit working by him And hence our Saviour saith I will pray the Father and hee will send the Spirit c. Iohn 14.16 Quest 3 Why doth Christ call God my Father which is in heaven Answ For the comfort of all Christians that they may know that being united unto Christ they have God for their Father who will make them Co-heires with Christ Rom. 8.15 16. Quest 4 Why doth Christ say my Father which is in heaven Answ That wee might learne to distinguish God our Father from our earthly Parents for the faithfull have two Fathers to wit First an earthly Father from whom they have their nature by whom they are begotten And Secondly an heavenly Father from whom they have grace and by whom they are begotten anew of water and the Holy Ghost Iohn 3.5 And therefore we must labour to have our conversation in heaven Philip. 3.20 because wee are the children of an heavenly Father Quest 5 What doth our heavenly Father for us or unto us Answ He reveales the Gospel and divine truths unto us not flesh and blood but my Father hath revealed these things unto thee Wherein our Saviour teacheth two things unto us namely First that the Gospel is a mysterie which is hid from all naturall men and revealed onely to the faithfull Luke 10.21 Object Here it may bee objected that the Gospel is called an open Booke and the Law a clasped Booke the Gospel is called Vetus revelatum the old Testament revealed and discovered and therefore how is the Gospel a secret mysterie Answ The Gospel indeed is a great and bright shining light but wee are blind and therefore cannot see it The light saith Saint Iohn shined in darkenesse but the darkenesse comprehended it not Ioh. 1.5 And therefore the fault is not in the Gospel but in us Secondly our Saviour shewes here that it is the Lord alone that discovers and reveales the mysteries of the Gospel unto us Iohn 14.26 Verse 18. 19. VERS 18 19. And I say also unto thee that thou art Peter and upon this Rocke will I build my Church and the gates of hell shall not prevaile against it And I will give unto thee the keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall bee bound in heaven whatsoever thou shalt loose on earth shall bee loosed in heaven § 1. Thou art Peter What doth our Saviour here meane by these words Sect. 1 Our Saviour saith Augustine serm 13. Quest 1 in Matth in this place alludes to Simons sirname Answ and because Christ the Head is Petra a Rocke therefore the body the Church is Petrus For the principall name is Petra and therefore Petrus is derived from Petra and not Petra from Petrus even as the name Christianus comes from Christus and not Christus from Christianus More plainely thy name saith Christ is Simon but henceforth it shall be Peter that is one that depends upon Petra the Rocke I promised Iohn 1 42. that thou shouldest be called Cephas a Stone but now I alter it into Peter because thy name shall be derived of me For I am Petra and thou Peter I am Christ and thou a Christian I a Rock and thou rockie or builded upon the Rocke
under his Sect. 2 charge § 2. Ye shall sit upon twelve thrones judging the twelve Tribes of Israel Object Some object this place to prove that CHRIST is not the judge of the world arguiug thus It is said here that the Apostles shall judge the twelve Tribes of Israel and 1. Corinth 6.2 The Saints shall judge the World Therefore Christ is not the onely Iudge of the world Answ The authority of judgement and giving sentence at the last day is proper to CHRIST alone and doth neither belong to the Apostles nor Saints so that they then shall judge onely as witnesses and approvers of CHRISTS judgement but of this something morefully in the following question How shall the Apostles judge the twelve Tribes of Israel seeing that CHRIST himselfe saith Iohn 5.22 The Father hath given all judgement to the Sonne First at the last day of judgement there shall be Answ 1 three sort of Iudges to wit I. Some shall judge in power now this power is either First absolute and independent and thus God the Father shall judge the world Genes 18.25 Shall not the Iudge of all the world doe that which is just Or Secondly delegate and derived and thus Christ as man shall judge the world Iohn 5.22 II. Some shall judge Assessoriè as Judges laterall or assistants and thus the Apostles shall judge the world as it is said in this verse III. Some shall judge by approbation that is they shall sit with the Judge in judgement to approve the sentence of the Judge and thus all the Saints and faithfull shall judge the world 1. Cor. 6 2. Secondly the Apostles shall judge the twelve Tribes of Israel three manner of wayes to wit Answ 2 I. By their doctrine and preaching of the Gospell because according unto that the sentence shall be pronounced at the last day Rom. 2.15 That is those at the day of judgement shall be acquitted that have beleeved and obeyed the Gospell and on the other side they shall be condemned that would not beleeve and obey it II. The Apostles shall judge the Jewes by their testimony which shall so convince them that they shall not be able to pretend ignorance of that doctrine according to which they shall be judged As CHRIST saith Matth. 24.14 That the Gospell shall be preached in the whole world for a testimony against them So the conscience of the Jewes will convince them and bring unto their remembrance when they see the Apostles what they both did and said amongst them for their edification and salvation and which obstinately and perversely they contemned and despised III. The Apostles shall judge the Tribes of Israel by their example for if the Jewes should pretend that the doctrine of the Gospell was too abstruse and sublime for them and that they were neither able to perceive it nor receive it then the Apostles will be set before them as exemplars of the contrary who being rude and illiterate men did notwithstanding vnderstand the doctrine of the Gospell and were thereby regenerated and made the children of God Chem. harm pag. 1827. § ult § 3. And shall inherit everlasting life Sect. 3 Who are enemies unto eternall life or erroneous Quest 1 and hereticall concerning it First the Atheists who deny it Answ 1 Post mortem nulla voluptâ—â—s in any thinke that it is with man as with beasts when they are dead they are gone and they are neither sensible of paine nor of pleasure after this life But this is directly contrary to the text Answ 2 Secondly those are here erroneous who divide life everlasting that is which grant that the soule is eternall but deny the Resurrection of the body This belongs unto the enemies of the Resurrection whereof we have to speake elsewhere and therefore here I omit it Answ 3 Thirdly the Chiliastes and Millenaries are also here erroneous now amongst them there are divers opinions namely I. Some hold that the joyes of heaven and eternity it selfe were onely to continue for the space of 1000 yeares and then to cease Danaeus 29. Prateol 347. bâ—et 128. II. Some held that the Saints should wallow in the life to come in all carnall delights and fleshly pleasures and this is reported to be the opinion of the Mahumetanes but Mr. Bedwell shewes the contrary III. Some hold a double time namely First that the righteous should have joy and the wicked sorrow and paine for the space of one thousand yeares And Secondly that after that time the world should be renewed and the devils and damned spirits freed from their torments This was Origens opinion and it was condemned and judged erroneous by the 5. Counsell of Constantinople Prateol 378. § 9. IV. Some expresse and explicate this opinion by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the soule thus not knowing how to agree amongst themselves Answ 4 Fourthly they erre concerning life eternall who hold that it may be merited by the labours endeaouvers and workes of man Object Against this Bellarmine objects life eternall is promised to good workes in this verse but a promise made with a condition of worke makes that he which fulfils the worke doth deserve the thing promised and may of right require it as his due and deserved reward Answ Durande in 2. d. 27. q. answers singularly two things for us viz. I. Promissio divina in Scripturis sanctis non sonat aliquam obligationem sed insinuat meram dispositionem liberalitatis divinae II. Quod redditur ex promissione praecedent e non redditur ex merito operis de condigno sed sâ—lum vel principalitèr ex promisso Quest 2 What and how many are the causes of this eternall life Answ There are three causes thereof to wit First Primaria the prime and principall Cause and that is God namely I. God the Father who gives it from himselfe and from whom all good things come Iohn 3.16 and .5.21 and. Iames. 1.17 II. God the Sonne who gives it from the Father yea gives it as the Father Iohn 5.21 and .10.28 Rom. 8.10 III. God the holy Ghost who gives it from the Father and the Sonne for the Spirit is life Iohn â— 5 Rom. 8.10 And therefore if we desire to be assured of eternall life let us be carefull to please God the Father and obey the God Sonne and seeke after God the holy Ghost Secondly Impulsiva the impulsive and moving cause and this is the onely mercy of God And therefore we must not arrogate any thing to our owne workes but laud the mercy and free grace of God Ephes 1.6 Thirdly Medians causa the instrumentall Cause or Meanes whereby we are made partakers of this life Now the meanes are these I. The Spirit of Regeneration who workes the beginning of this spirituall life Rom. 8. II. The word of Reconciliation 2. Cor. 5.20 and salvation Acts. 18.28 Iohn 6.68 Rom. 1.16 III. The Sacraments because they seale unto us the grace of God and confirme our faith IV. Hence
sincerity of Doctrine as appeares thus Jf sometimes they taught those which was true and sometimes yea more often that which was false then they did often depart from the truth and sincerity of Doctrine But the former is true therefore the latter The Assumption is proved from Matthew 15.3 4 5 6. and 16.6 From whence it appeares plainly That the Scribes and Pharisees not onely offended in this that they did not order their lives and conversations according to the prescript rule of the Law which they propounded to others but also in the expounding of that Law they did heape together many Traditions not lawfull yea and weaken the Law it selfe Whence it followes that those who sate in Moses chaire were neither the rule of the Law or truth neither the rule and absolute Iudges of Interpretations J conclude therefore this gâ—eat Objection thus Seeing the Scribes and Pharisees sometimes taught amisse and sometimes were to be avoided it is therefore necessary that when Christ saith here Because they sit in Moses Chaire therefore obey them that by the Chaire of Moses is to be understood not any authority of theirs but rather some Rule by which it might appeare when they taught well when ill I hold this an insoluble and plaine solution If the Pastors sitting in the Chaire are then to be obeyed when they teach according to the chaire and if teaching contrary to the chaire they are not to be obeyed which thinke none will deny then the chaire is the Rule of obedience due unto the Pastors but this chaire is the Law of Moses as was amply proved before therefore the Law of Moses 1 the Rule of obedience which Law is the Scripture and consequently the Scripture is that Rule of obedience Sect. 2 § 2. They make broad their Phylacteries Having spoken before of these Phylacteries J here passe them by but if the studious Reader would know further what these Phylacteries were what was written in them whence they were so called and what is meant by the enlarging of their Phylacteries Let him read Senens biblioth sanct Lib. 2. Page 9â— et Sylloge vocum exotic Page 153. c. ad 160. et Godwyn in his Jewish antiquities Lib. 1. Cap. 10. Page 51 52 53 54. Vers 6 VERS 6. And they love the chiefe seates in Synagogues Quest What were the chiefe seats which were so much affected Answ For answer hereunto observe That the manner of their meetings when Disputations were had in their Synagogues or other Schooles was thus according to Philo Iudaeus quod omnis probus page 679. The chiefe Rabbies sate in reserved chaires these are those chiefe Seats in the Synagogues which the Scribes and Pharisees so much affected Their compaâ—ions sate upon benches or lower formes and their Schollers on the ground at the feet of their Teachers Vers 9 VERS 9. And call no man your Father upon the Earth for one is your Father which is in heaven Quest 1 Why doth our Saviour forbid his Disciples and the multitude to call no man Father Answ As the Grecians were wont to call the Students in Physicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm epist dedic Hilario praefix The children of the Physitians so the Jewes termed the Schollers of the Prophets Filis Prophetarum The children of the Pr phets 2. King 6.1 by reason whereof the Prophets sometimes were called Fathers as appeares by Elisha's cry My Father my Father 2. King 2.12 whence the Rabbies grew very ambitious of the name Father which was the reason of this our Saviours speech Call no man Father upon earth How can this command Call no man Father upon Quest 2 earth stand with the Law of God which commands honour to parents and the precept of Christ which else-where enjoynes children to honour their parents and the practise of the Apostle Paul who calleth himselfe the Corinthians Father First this place must not be understood simply Answ 1 as though it were not lawfull to give the name and appellation of Father to any For then indeed I. St. Paul should have been contrary to his Master who maketh himselfe a spirituall Father to the Corinthians 1. Corinth 4.15 Yea II. Christ then should have beene contrary to his Father who hath himselfe termed Superiours Fathers in the fifth Commandement and commanded Inferiours to honour them a part of which honour is to call them Father Yea III. Christ then should have beene contrary to himselfe who repâ—oveth the Scribes and Pharisees because they perverted the children and suffered them not to doe any thing for their Fathers and Mothers Marke 7.11 And therefore Christ doth not forbid a bare and simple appellation of Father Secondly Christ reproveth here onely the ambitious Answ 2 affectation of the Pharisees who delighted much to be called Fathers Thirdly our Saviours meaning here is that they Answ 3 should not call any their Father in earth as we call God our Father that is to put our trust in him and to make him the author and preserver of our life for the Lord would have us to trust onely in him and depend as his children heirs only upoÌ„ him Fourthly a Christian hath in him a double man Answ 4 to wit I. An old man in which respect he hath a carnall Father whom he must honour so long as he enjoyes his life And II. A new man in which respect he hath God to be his Father who in CHRIST hath regenerated him by his holy Spirit and hath given him power to be made his Sonne Fifthly although there be some who in Scripture Answ 5 are called spirituall Fathers yet they are not such by nature but onely by denomination and participation Thus St. Paul cals Timothy Sonne â— Timoth. 1.2 18. in regard of the Gospell which he had made knowne unto him Sixthly St. Paul cals himselfe 1. Corinth 4.15 Answ 6 the Father of the Corinthians in respect of their conversion but not primarily but secondarily because he was onely the instrument which God first used for their vocation and regeneration by the Gospell and not the author or efficient cause thereof VERS 13 14 15. Vers 13.14 15 But wee unto you Scribes and Pharisees Hypocrites for ye shut up the Kingdome of Heaven against men for yee neither goe in your selves neither suffer yee them that are entring to goe in Woe unto you Scribes and Pharisees Hypocrites for ye devoure Widowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Woe unto you Scribes and Pharisees Hypocrites for ye compasse Sea and Land to make one Proselyte and when he is made ye make him twofold more the child of Hell then your selves Sect. 1 § 1. Woe unto you Scribes and Pharisees Hypocrites These Scribes and Pharises were of high esteeme and reckoning both in their owne conceits and also in the opinion of others none being thought better then they and yet we see here that Christ slights them cals them Hypocrites and denounceth many Woes against
Faith and willing to be baptized must then be admitted unto the Sacrament of Baptisme and baptized in the name of the Father and of the Sonne and of the holy Ghost Marke 16.16 Acts 10.47 But these two Answers are to be understood of those who are of yeares of discretion and not of Infants Who ought to bee or may bee Baptized Quest 6 Those who are baptized are either Answ I. Men of ripe yeares or yeares of discretion Now these Adulti doe either First not professe the Faith of Christ or are without the Church of Christ and these are not to be baptized Or Secondly doe professe the Religion of Christ and desire to be baptized and these as was said before are to be admitted Or II. Infants now these are either Answ 3 First the Children of Iewes Turkes and Heathens who are without the Church and these are not to be baptized Or Secondly they are the Children of those who are wiihin the Church and these are to be baptized Quest 8 Whether is the Sacrament of Baptisme necessary or not Answ 1 First it is necessary because it is commanded in this verse and Marke 16.16 For as we must pray if we would be blessed because God hath commanâ—ed it Matth. 7.7 and as we must eate if we would live because according to Gods owne ordinance that is the meanes to preserve life so we must be baptized because God hath ordained that by that doore we should enter into the Arke the Church Answ 2 Secondly but Baptisme is not absolutely necessary unto salvation as appeares thus I. God did precisely command that Circumcision to which Baptisme answers now should be on the eighth day before which time without doubt many dyed and yet it were absurd peremtorily to set downe that they were damned II. Jf Circumcision had beene absolutely necessarily unto salvation then Moses and Aaron would not have omitted it for 40 yeares in the Desart III. This Doctrine of the absolute necessity of Baptisme was unknowne to the ancient Fathers and primitive Church who therefore did oftentimes forbeare baptisme although we approve not of this their fact till a little before death Hence Constantine the great was not baptized untill a little before his death and Valentinian by reason of his delay was not at all baptized whom notwithstanding Ambrose pronounceth to be in heaven And Bernard in his 37. 77. Epistle affirmeth that not every privation or want of Baptisme but only the contempt and palpable neglect of it is damnable IV. The Papists themselves confesse that the Baptisme of the Spirit Baptismas flaminis and Martyrdome Baptismas sanguinis are sufficient without the Baptisme of water that is where or when it cannot be had unto salvation V. CHRIST himselfe saved the Thiefe upon the Crosse without Baptisme Luke 23.43 And therefore it is not so absolutely necessary that without it none can be saved Quest 9 What doe we promise in Baptisme Answ 1 First we promise to renounce sinne Rom. 6.6 and 1 Cor. 6.19 and Acts 3.26 and 1 Peter 4.6 Answ 2 Secondly to serve the Lord in newnesse of life all the dayes we live on the Earth Rom. 6.4 and 7.6 and 2 Corinth 5.17 Galath 6.15 Ephes 4.22.23 and 4.1 and 1 Peter 2.9 and 1 John 2.6 Sect. 5 § 5. In the name of the Father c. In this forme wherein the Apostles must baptize those who are instructed our Saviour by nominating of the Father Sonne and holy Ghost doth plainly insinuate and teach unto his Apostles the profound mistery of the Trinity and Unity For these three names Father Sonne and holy Ghost doe expresse the Trinity of divine persons and this phrase In nomine non in nominibus in the name in the singular number and not in the names in the plurall doth evidently shew the Unity in Trinity or that these three ever blessed persons have but one essence and nature Pet. Galat. Lib. 2. Cap. 12. page 63. medio § 6. And of the Sonne Sect. 6 From these words we may draw this plaine Argument against the Arrians Argum. who deny the Deity of CHRIST He in whose name we are baptized is truly and essentially God But we are baptized as well in the name of the Sonne as of the Father and holy Spirit in this verse Therefore the Sonne is aswell God in nature and essence as the Father and holy Spirit are and consequently he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same nature and substance with the Father § 7. And of the holy Ghost Sect. 7 Deuterius an Arrian Bishop being at Bizantium as he was about to baptize one Barbas after his blasphemous manner saying J baptize thee in the name of the Father through the Sonne and in the holy Ghost which forme of words is contrary to the prescript rule of Christ who in this place commanded his Apostles to baptize all Nations In the name of the Father the Sonne and the holy Ghost the water suddenly vanished so that he could not then be baptized Wherefore Barbas all amazed fled to a Church of purer Religion and there was entertained into the Church by baptisme Socrates in his Ecclesiasticall History Lib. 7. Cap. 17. reporteth the like History of a Jew who had beene oftentimes baptized and came to â—aulus a Novation Bishop to receive the Sacrament againe but the water vanished and his villany being detected he was banished the Church Because I have spoken divers things in divers places before of the Father and the Sonne here therefore thus briefly passe them over speaking something more largely of the holy Spirit because hitherto I have treated of that divine person more sparingly How many things are requisite to be knowne Quest 1 concerning the holy Ghost Two namely Answ First Nomen his name He is called 1. Spirit Then 2. Holy Secondly his nature wherein two things are observable viz. I. Veritas the truth thereof wherein two things are included to wit First that he is God with God Secondly that he is a distinct person from the Father and the Sonne II. Priprietas the properties thereof namely that First he proceeds from the Father and the Sonne Secondly that he is equall to the Father and the Sonne Thirdly what his operations and workes are What is meant by this word Spirit Quest First this word Spirit is taken either First literally and that two manner of wayes to wit either Answ 1 I. For an invisible corporeall essence as for example First sometimes for the aire and wind Secondly sometimes for the blast or breath of the Lungs Or II. Spirit is taken for an invisible incorporeall essence which is two-fold namely either First created as Sathan specters the reasonable soule of man and the good Angels Secondly uncreated and thus God the Father God the Sonne and God the holy Ghost are called Spirits Secondly figuratively and thus it is taken either I. Spiritually and thus First the power and Deity of Christ is sometimes called Spirit And Secondly sometimes 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
Father Luke 1.35 And therefore is not a distinct person Answ 1 First except he were the same with the Father he could not be God for God is one Answ 2 Secondly it followes not he is the same with the Father therefore he is not a distinct person from the Father for the Sonne is the same with the Father and yet a distinct Person Answ 3 Thirdly from hence viz that he is the same with the Father doth rather follow that he is God and a distinct person for none can be God but he who is the same with God and none can be the same with God but onely a person of the Trinity For these three are one 1 Iohn 5.7 Deus Trinnus I conclude with the saying of the Father Dici potest non scriptum est aperté Spiritum sanctum esse Deum at ejus deitas in sacris literis testata est nisi quis valde sit insulsus alienus a Spiritu sancto Greg. Naz. de Spirit sanct Quest 6 How doth it appeare that the Spirit proceeds from the Father and the Sonne Answ It is hence evident because he is sent by both and is called the Spirit of both For First the Father sends the Spirit of his Sonne Gal. 4.6 Iohn 14.26 And Secondly the Sonne sends the Spirit of the Father Iohn 15.26 and 16.7 How is the blessed Spirit coequall with the Father Quest 7 for if he proceed from him then is he inferiour unto him The holy Ghost is inferiour to the Father in order but equall in power Answ Against this it may be objected Object The Spirit is sent by God therefore he is inferiour to him in power First it followes not for the Sonne was sent Answ 1 by the Father Iohn 3.16 and yet he is equall to the Father in power in regard of his Deity for he was not sent by compulsion but came willingly Iohn 10.11 And so doth also the holy Spirit And therefore there is no rule or dominion amongst the persons of the blessed Trinity one over another but are all equall in power Secondly the equality of the holy Spirit with Answ the Father can no way better be proved then by proving that he is God which we have done before For none is before or after another none is greater or lesse then another Symbol Athanas What and how many are the operations and Quest 8 workes of the holy Spirit They are either Temporall or Spirituall Answ First there are some Temporall operations and workes of the holy Spirit as I. Creation Read Gen. 1.2 and Iob. 33.4 And II. Fitting men for some particular function as Exod. 31.3 Iudg. 6.34 and 1 Sam. 11.6 and 16.13 And III. He gives knowledge literature and learning and therefore we must not onely confesse that that learning which is conferred miraculously upon some comes from him as Acts 2. and 10. but also that that learning which is got by our study instrumentally comes principally from him because he gives eye-salve Revel 3.18 and enables us to understand And IV. Prophesie is a gift given by the Spirit 1 Cor. 13.1 Now all these are Temporall Secondly there are Spirituall operations and workes of the holy Spirit and these are either I. Common or II. Proper First the Common spirituall operations of the holy Spirit are these viz. I. The moderation of the affections as Gen. 20.6 Hest 5.10 And II. The reverent and willing hearing of the word the Spirit makes men to endure the word of exhortation patiently as we may see in Herod Marke 6.20 And therefore when we willingly or patiently permit our selves to be reproved we must confesse it to be the worke of the Spirit because naturally we love to be flattered but not to be reprehended And III. Jllumination is a spirituall worke of the holy Ghost now this is either First Cognitionis a light of Knowledge as Hebr. 6. and 10. and 2 Peter 2.22 And this is Common Or Secondly Obedientiae a light of obedience now this is two-fold viz either I. In aliquibus in some things as Herod did and this also is common Or II. In nova vitá in a new life and this is proper to the godly And IV. Ioy in hearing or other holy duties Matthew 13.20 as did Herod Marke 6.20 Now there is a double joy namely First a joy arising from novelty and thus many rejoyce when the Gospell is first preached unto them who slight it afterwards Therefore this joy is but deceivable and common And Secondly a joy arising from a true tast of divine grace and this is proper to the Godly Secondly there are proper operations of the holy Spirit These are laid downe in Iohn 14.23 where we have I. The presence of the holy Spirit in the godly the effect of whose presence is Regeneration II. The inhabitation of the holy Spirit in the Regenerate the effect whereof is Gubernation But these remaine to be considered of in that place Iohn 14.23 Whereof afterwards by the assistance of God I rather omit them here because something hath beene spoken Chap. 12.18 Sect. 8 § 8. I am with you unto the end of the world Quest 1 How is CHRIST present with his Church for all ages Answ 1 First not in regard of his humanity but of his Deity and this is confessed by Galatinus lib. 3. Cap. 29. pag. 127. lin ult Answ 2 Secondly Carthusian s pag. 233. b. medio saith That CHRIST is present with his Church by a Sacramentall presence Answ 3 Thirdly Christ is present with his by inhabiting the hearts of the faithfull by his grace Answ 4 Fourthly he is present by his continuall protection and providence and manifold efficiencie of his power and piety in and upon us Quest 2 Whether shall the Church of Christ continue unto the worlds end because it is here said Behold I am with you unto the worlds end and Iohn 14.15 c. The Paraclet shall abide with you for ever Now if this Church be thus to extend itselfe to all nations and to the ends of the world then whether is it the same which at this day is called The Catholique Church upon earth Answ 1 First we grant and hold that this Church of Christs shall extend it selfe to all Nations And Answ 2 Secondly it shall last and continue untill the end of the world Nunquam enim deficiet fides in toto c. Faith shall never wholly faile but unto the end of the world Christian Religion in aliquibus perseverabit saith Carthusian Matth. pag. 233. b. fine that is shall persevere and abide in some place or other amongst some persons or other he will not say That it shall alwayes abide at Rome Answ 3 Thirdly we grant and hold that this Church with which Christ hath promised to be present is the same which is called in the Apostles Creed The Catholique Church But Answ 4 Fourthly wee deny that that Church which falsely cals her selfe by that name is this Church of Christ to which he hath
did cause it by the holy Spirit from them both immediately Mr Perkins Vers 21 VERS 21. Shee shalt bring forth a sonne and thou shalt call his name JESUS for hee shall save his people from their sinnes Sect. 1 § Thou shalt call his name JESUS Quest 1 Who was to name this child Answ Ioseph not Mary for the Angell doth not say vocabit Mary shall call his name but vocabis thou shalt call his name Iesus Hence some observe that it belongs unto the Father to name the child g Chrysost Op. Imper. What must Ioseph call this child Quest 2 Iesus Thou shalt call his name Iesus Answ What signifies Iesus Quest 3 First it signifies a Saviour observe here that Answ 1 some derive this name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cure heale or give health because hee is our best 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Answ 2 Messias Physitian of our souls Others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save or preserve in safety from which comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour or one who is the authour of salvation Secondly these derivations are true in regard of the office of Christ which was to save us but are not according to the literall and grammaticall derivation of it which is this Iesus comes from Iashang or in Hiphill from Hosheang which signifies to save and hence in this verse the Angell first Propounds the name Thou shalt call his name Iesus And then secondly expounds it for he shall save his People from their sinnes Is this name Iesus proper unto Christ Quest 4 First no for it was given unto others three Answ 1 more having beene of the same name one mentioned 1 Chron. 24. another 2 Chron. 31. and a third the Authour of the booke of Ecclesiasticus for he is called Jesus the son of Sirach There were two more also almost of the same name Ioshuah that brought the People into the promised Land and Ioshuah who together with Zerubbabel brought the people backe from Babylon 1 Esdr 2. For Ioshuahs name hath in it onely one letter more and signifies the salvation of the Lord. Secondly this name is given unto Christ Answ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a more speciall and singular manner then unto any other because he is the onely begotten Sonne of God who by himselfe hath purchased salvation for us § 2. Iesus shalt thou call him Some observe that divers deepe and profound Sect. 2 mysteries are included in this name Iesus r P. Galat. lib. 3. c. 20. many whereof I omit referring the studious Reader to Petrus Galatinus k considering briefely of one or two onely Jesus is a Triptote declined onely by three terminations Iesus Iesum Iesu signifying therby the three persons of the B. Trinity in unity ever to be worshipped Againe the first case ends in S. JESUS the second in M. JESUM the third in V. JESU to teach us that Christ is Summus Medius and Vltimus the beginning the midst and the ending the first and the last yea all in all Coloss 3.11 The Papists affirme that Antichrist shall be one particular man Obiect and shall have a certaine proper name which shall not bee knowne untill his comming but shall consist in certaine letters which in number make six hundred sixtie six Bellarm. de Antichrist Cap. 10. et Rhemist s Apoc. 13. § 10. And they argue from this verse thus Antichrist shall have a name as Christ had but it is not necessary to be knowne otherwise then Christ his name was which was described by the Sybils by the number of eight hundred eighty eight λ 10 η 8 σ 200 ο 70 υ 400 ς 200  888 as Antichrist is by six hundred sixty six yet was not Christs name Iesus perfectly knowne before his comming neither therefore is it necessary that Antichrists should before that time Iesus in Greeke letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh as you see eight hundred eighty and eight First they must prove Antichrist to bee one Answ 1 singular man as Christ was and then seeke out his name for the arguments of our men to the contrary are not yet answered Secondly Non est par ratio the Sybils prophecies Answ 2 and Iohns Revelation are not Christian like parallelled Iohn having his Revelation from heaven and the Sybils their predictions by a spirit of divination Answ 3 Thirdly the name Iesus hath some evidence out of the Prophets for Iesus and Iesua are all one and both of them signifie a Saviour but Iesua wee have mentioned Zachar. 3. it being the high Priests name who was a type of Christ and bare his name vers 5. upon whose head is set a Diadem which must needs be understood of JESUS CHRIST our high Priest Againe JESUS is called HOSANNA ſ Ioh. 12.13 Read D. Willet Synops f. 230. which signifieth the same that JESUS and is derived from the same root translated SAVE US and this name we finde Psalm 118.25 And therefore the name of CHRIST may bee deduced from the Prophets Answ 4 Fourthly and lastly if the name Iesus Christ were revealed to Sybilla an heathen prophetesse how can it bee that the Prophets of God were ignorant of it Therefore by their owne argument seeing CHRISTS names were knowne before his coming why should not Antichrists in like manner if he should be one singular notorious man as they affirme Sect. 3 § 3. Thou shalt call his name Iesus Having observed something of the name Jesus I come now to consider of the imposition of the name and the reason of it A question will here bee propounded Why is the Messias called Jesus Quest 1 I answer Answ because he will save his people from their sinnes where we see that his name is taken from his office he must be called a Saviour because hee will save his people Observa teaching us that names should be imposed upon infants with reason and discretion that is it were fit that significant names should be given unto them How many sorts of names are there Quest 2 Some divide names into three rankes Answ Natuturall Officiall and Personall this verse speakes onely of Personall names therefore I forbeare the rest and will speake onely of this Personall names are either 1. changed after they are imposed or 2. once imposed and never changed I. Names formerly given are sometimes changed and that two manner of waies First by taking away the old names as Saul was called Paul and Abram called Abraham Secondly by adding of new names unto the old and that in a foure-fould regard namely either 1. In respect of the Body so wee call some men long some thicke some fat according to their shape Or II. in respect of the minde and so it is two-fold either in regard of Vices when men are named from their vitious natures as Brutus Biberius Mero for Tiberius Nero Sardanapalus Helbrand for Pope
auricular confession in which sense the word is never used by the Ancient Fathers therefore I may conclude that this penance injoyned by the Church of Rome for the satisfying of the justice of God is meerely erroneous and is built upon no authority of Scripture at all Sect. 3 § 3. Repent Iohns preaching is repentance that is the renovation of the minde which is the one halfe of the Gospel the summe whereof consists in these two Repentance and Faith and therefore I intreate the reader without tediousnesse to suffer both me and himselfe to dwell a little longer then ordinary in this verse Quest 1 The maine question here is concerning the parts of Repentance Answ 1 To which First some Papists answer that the three parts of repentance are the three steps in Iacobs ladder by which we mount unto heaven the first whereof is sorrow the second is shame the third is labour and industry But this is an abuse of repentance these being not the parts of it as else where more largely shall be shewed Answ 2 Secondly I answer the true parts of Repentance are three to wit First Preparation secondly Resolution thirdly Execution Quest 2 What necessitie is there of Preparation Answ I answer because a worke so holy as this is cannot rightly be performed but by a due preparation considering these two things 1. that wee our selves are by nature very unfit to effect it 2 that the worke in it selfe is very hard and difficult Sathan being strong that labours to retaine us in sinne and sinne from which wee should turne being customary unto us and pleasing unto our natures Quest 3 Thirdly it may be demanded wherein doth this preparation consist I answer in two things viz. 1 Dejectione 2 Erectione cordis That is Answ the casting downe and raising up of the heart First this preparation consists Dejectione cordis in the dejecting and humbling of the heart here it may be asked What necessitie is there of Quest 4 this casting downe of the heart I answer Answ Because our hearts are to be softned and humbled before we can truely repent Thus the Prophet exhorts us to rend our hearts and to turne unto the Lord f Ioel. 2.12 because without this rending there is no true repentance our hearts must bee plowed up before the seedes of grace can be sowne g Ierem. 4.4 because the spirit of bondage begets the spirit of adoption h Rom. 8.15 Hence it will be inquired wherein doth this Quest 5 our dejection or humiliation consist I answer Answ for the full cleare resolving of this question two things are to be observed First the beginning of this humiliation which is examination Secondly the end of this examination which is the hatred of sinne First the beginning of this humiliation is a serious examination of our selves our estates and conditions for when wee examine our selves by the rule of the law and finde how many and how mighty our sinnes are which wee have committed and which wee are never able to satisfye for then our peacockes plumes and Pharisaicall conceits are laid aside Hence a question may be propounded What Quest 6 must we examine in our selves Three things Answ First thy estate and condition wherein thou art thou must trye how thou standest whether in grace or nature a 2 Cor. 13.5 whether thou art truely perfectly regenerated or seduced by the spirit of slumber presumption thou must examine ubi fuisti es eris non es b Greg. Mor. 23. what hast thou beene what art thou what shalt thou be after this life happie or miserable what art thou not what is wanting in thee which thou shouldest have Thus we should examine our selves whether wee grow in grace at all or not and how the strength of sinne decreases and the strength of grace and of the spirit of God doth increase in us Secondly examine thy sinnes consider what they are whether oppression or adultery or blasphemy or drunkennesse or prophanesse and deale herein faithfully with thy selfe not deceiving thy owne soule speake truely as thou wouldest doe to thy Lawyer or Physitian hide none of thy sinnes least they bee not pardoned keepe none of them backe with Ananias and his wife least as they did thou perish thereby for this is the true way unto humiliation to labour to finde out and fullie acknowledge al our transgressions whatsoever sâ—se ignorare caeteris natura est homini autem vitio c Boethius consol l 2. It is naturall for other creatures not to know themselves but for men to be ignorant of their estates or the sinnes they commit is most shamefull and therefore it is very necessary that wee should examine our waies workes words and thoughts that so we may attaine to the knowledge of our selves and sinnes Thirdly examine how thou mayst avoide thy sinnes and be freed from them remember how often thou hast beene displeased with thy selfe how often thou hast condemned thy selfe how often thou hast resolved to leave thy sins and yet how often thou hast returned with the dogge to his vomit hence consider how difficult a thing it is to leave our beloved sinnes that knowing it we may bee more carefull to avoide them and more diligent in the enquiring after the remedies against them And thus much for the beginning of our humiliation which is the examination of our estates and sinnes Secondly the end of this examination is the loathing of sinne and a desire to leave it wee must examine what we are that so what is amisse may be amended we must examine our sinnes that finding them out wee may the better detest and endeavour to leave them the way unto repentance is the hatred of sinne and as long as sinne is loved so long the Lord is neither regarded nor served and therefore that we may the better learne to hate sinne let us remember these foure things First that our nature is wholy corrupted both within and without viz. our cogitations actions words members and all the faculties of the soule the best things in us beeing but a polluted ragge our whol man overspread with the leprosie of sin and no better then painted sepulchers or dead carkasses who stinke in the nostrils of the Lord by reason of our transgressions Secondly remember that thou art so ensnared and envassailed unto sin and corruption by nature that thou art no more able to helpe or free thy selfe then a Leopard is to leave his spots or a black moore to change his hewe thou mayest in some measure know the wickednesse of thy nature but thou art not able to redresse it Thirdly remember the many dangers and evils we are subject unto onely by reason of sin viz. 1. Temporall miseries as poverty sicknesse diseases casualties which wee are not worthy to bee protected from by reason of our iniquities 2. Spirituall evils as obstinacy in sin to be given over to a reprobate sense hardnes of heart and finall
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
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
observe hence that Iohn doth acknowledge Christ to bee not onely a Prophet but also the Messias because to him hee attributes the baptisme of the Spirit Quest 1 How did Iohn know this Answ I answer he did not know it of himselfe but the Spirit of God taught it unto him Quest 2 Why doth Iohn confesse this his unworthinesse seeing that amongst the sonnes of men there were none greater then himselfe d Matth. 11.11 Answ Observ I answer this he did that he might give the greater honour unto Christ Teaching us that it is the part of good and godly Ministers not to seeke their owne vaine praise but the honour and glory of Christ thus did Paul when he said unto the Corinthians was Paul crucified for you e 1 Cor. 1.13.14 and againe let the Lord be true but all men lyers f Rom. 3. yea to doe otherwise viz. to preach a mans selfe and to labour to draw Disciples after him is a brand or marke of a false Apostle And therefore the Papists shew what they are that so insolently derogate from Christ First in the merit of workes Secondly in preferring the Popes pardons before the blood of Christ Thirdly in preferring their owne lawes and ordinances before the lawes and institutions of Christ as I. uncleane single life before holy marriage although Christs owne Apostle have said It is better to marry then to burne II. In denying the Cup in the Sacrament to the laicks although Christ commanded both bread and wine to be used III. In worshipping of Images against the second commandement and the like Vers 15 VERRS 15. And Iesus answering said unto him suffer it to bee so now for thus it becommeth us to fulfill all righteousnesse then hee suffered him Sect. 1 § 1. It becommeth us to fulfill all righteousnesse Quest 1 Answ What is meant here by righteousnesse I answer our Saviour understands hereby the obedience of the law of God because that is true righteousnesse to fulfill the commandement Quest 2 of the Lord. What doth our Saviour meane in saying it becommeth or it is necessary was the Sacrament Answ 1 of Baptisme necessary for Christ I answer First it was necessary in regard of the originall of it the commandement of Answ 2 God Secondly it was necessary in regard of one end of Baptisme to wit the admission into the Church because Christ came that he might be Answ 3 made the head of his Church Thirdly it was necessary in regard of another end of Baptisme that is the remission of sinnes for although it was not necessary that Christ should be Baptized in regard of himselfe seeing hee had no sinne in himselfe to bee forgiven or pardoned yet it was necessary in regard of us because hee carried our sinnes and therefore he was Baptized to seale unto his children the remission and forgivenesse of them What doth Christ meane by all righteousnesse Quest 3 I answer he meanes Answ that religion is to be observed as well in small as in great or that all the commandements of God are to be observed whether great or small because in the law of God first there is nothing false or untrue or secondly frivolous and neede-lesse or thirdly commanded onely pro forma for fashion sake but all the precepts of the word are infallibly true in themselves necessary and of importance unto us and commanded by God to bee observed and that seriously as appeares by the promises and threatnings annexed thereunto But it may here be demanded Are not those Quest 4 who are so strict and precise and curious to fulfill all righteousnesse to bee blamed and condemned as Puritanes I answer first certainely they that are curious Answ 1 precise and strict in externis in outward rites and ceremonies stumble in plaine way and see but a very little at high noone Secondly those that separate themselves by Answ 2 an opinion of puritie in themselves are plaine Novatians and no better then proud Pharisees Thirdly but those that desire to bee strict in the obedience of God and endeavour thereunto Answ 3 because they never can serve him too much or obey him enough these are to be commended encouraged and imitated because they imitate Christ herein who was carefull to fulfill all righteousnesse § 2. And he suffered him We produce this Sect. 2 place to prove Argum. that Johns Baptisme differed not from the Baptisme of Christ arguing thus If the Baptisme instituted by Christ were another Baptisme then Johns was and yet he himselfe was Baptized of Iohn then it would follow that wee are Baptized now with another Baptisme then Christ himselfe was for he received Iohns Baptisme but this were very absurd to say that there is not the same Baptisme of the head and members of Christ and his Church therefore Iohns Baptisme is all one with Christs Bellarmine answereth hereunto Object that it was more convenient for Christ to receive Iohns Baptisme then his owne least he should have beene thought himselfe to stand in neede of regeneration To this wee answer First Iohn also Baptized Answ 1 for the remission of sinnes therefore if there had beene any such danger Christ might have beene thought to neede remission of sinnes by receiving Iohns Baptisme Secondly Christ was not Baptized for any cause simply in himselfe but to give an example Answ 2 unto us for so it became him to fulfill all righteousnesse not to prescribe lawes to others wherof hee had not beene the first practiser himselfe a Willet Synops f. 585. Vers 16 VERS 16. And Iesus when he was Baptized went up streightway out of the water and loe the Heavens were opened unto him and hee saw the Spirit of God descending like a dove and lighting upon him Sect. 1 § 1. And loe the heavens were opened unto Quest 1 him How were the heavens opened First some say non reseratione sed oculis fidei b Hier. s Answ 1 that they were opened to the eyes of faith that hee might see thereby into heaven as Stephen did Acts 7. but not truely and really opened Secondly others say the contrary c Gualt s that they Answ 2 were truely opened first because John and as is probable those that were with him saw them opened secondly because this was done for their sakes that beleeved not that they might beleeve and therefore it was seene with the eyes of the body not of the mind Answ 3 Thirdly others d Calvin s to whom I rather subscribe and assent answer wee heare that the heavens were opened and therefore wee beleeve it but we heare not how they were opened and therefore we leave to inquire after it as not much tending unto edification Quest 2 Why were the heavens opened First some say this was an Allegory unto us Answ 1 and they Allegorize it thus Heaven is taken for the Scriptures which were now more plaine and perspicuous then before Christ came e Oper. imperf sup Againe as many see heaven
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
So Saint August blessed are the poore in spirit that is Non habentes inflantem spiritum who hath no lofty or puffed up spirit Humilia spirantes conscijindignitatis sua q Hilar. s the poore in spirit are those that are lowly being truely conscious of their owne unworthinesse Quest 3 Are not these words then understood of poverty at all Answ They are as we shewed before But I. Not at all of the vow of poverty Nor II. Of the action Nor III. Of the affection But IV. of the state onely of those who are poore Quest 4 Doe not they then that are rich in estate and substance come unto the Kingdome of Heaven Answ 1 Yes if they be poore in spirit otherwise their portion is woe Luke 6.24 Abraham Iob Salomon Ioseph of Arimathaea were rich in substance and poore in spirit and therefore are now blessed Saints in heaven Secondly this word poore is added exceptivè Answ 2 as though our Saviour should say blessed are the humble bee they never so poore for their poverty shall bee no barre or let unto their felicity Quest 5 Why doth our Saviour speake this unto his Disciples they were proud of nothing being of the inferiour sort of the people and therefore it rather seemes to bee spoken of poverty then of humility Answ 1 First this was spoken unto all and therefore hereby are taught the rest of the people as well as the Apostles Answ 2 Secondly this was spoken unto the Disciples in regard of the time to come Christ knew that afterwards they were to bee endued with many singular graces and the gift of miracles and therefore he doth preadmonish them not to be proud of any thing that hereafter may be imparted or bestowed upon them Answ 3 Thirdly this was spoken unto the Apostles in regard of the present time and occasion for they seeing their Master thus magnified and followed and flocked unto and that they onely were suffered to approach unto him might perhaps bee proud of this and therefore to prevent it our Saviour thus speakes unto them blessed are the poore in spirit Answ 4 Fourthly I may adde that the Disciples were proud indeed as well as poore and meane and therefore the excellency and felicity of humility was as seasonable a doctrine unto them as the blessednesse of poverty Wee read of the pride that was in Iames and Iohn the sonnes of Zebedee that the one might sit on his right hand and the other on his left in his glory r Mark 10.35.36 Yea wee see a great deale of pride in the rest who in their Masters company dispute among themselves who should be the greatest ſ Mark 9.34 Why is this blessednesse first pronounced for Quest 6 some of the following vertues as of hungring after righteousnesse and purity of life seeme to excell humility First this was because the beginning of all misery Answ 1 and perdition both in Heaven and Earth came from pride for that was the sinne that threw Lucifer and his proud traine out of heaven and that was the sinne that cast Adam out of Paradise and brought so much misery and wretchednesse upon the earth t Chrysos imperf Secondly because the Prophet had foretold Answ 2 that the Messias should come unto a people that were humble lowly and should tremble at his word Esa 66.2 Therefore our Saviour doth first pronounce this beatitude u Hilar. s from this which hath been spoken Concerning the sense and meaning of these words we may gather a threefold observation Observ 1 viz. First poverty describes a right spirit or no spirit is liked allowed and approved by Christ but onely the poore and humble spirit There are coveteous spirits and crafty spirits and impure or uncleane spirits and factious contentious unquiet and brawling spirits and bloody or cruell spirits and murmuring repining discontented and impatient spirits yea scoffing mocking and deriding spirits All these Christ rejects and none of these are pronounced by him blessed and happy because these are not poore nor humble spirits Secondly we may learne hence that the poore Obser 2 in temporall substance or estate are not blessed except they be poore in spirit also Salomon tels us that a poore proud man is an abomination unto the Lord whence we may see that a man may be poore and proud although he bee poore yet if hee bee proud hee is so farre from being one of the blessed of the Lord that he is abominable in his sight How shall wee know whether poverty bee Quest 7 good or evill or how may a poore man know whether his poverty be such as Christ commends or no Poverty is knowne and discerned to be evill 3. Answ manner of wayes viz. First if it were wickedly occasioned Secondly if it be the cause of wickednesse Thirdly if it bee accompanyed with evill First poverty is evill if it be evilly procured or were occasioned by some sinne that is first if thou hast prodigally and profusely wasted thy estate by idlenesse or negligence in thy calling or by drunkennesse or gluttony or gameing or whooring and the like Or Secondly if thou hast provoked God to punish thee with poverty for some of these sinnes to wit because the riches that now thou art deprived off were acquired either by fraud or deceit or oppression or rapine or theft or by undermining of others or by wronging the fatherlesse and widdowes If thus thy poverty were occasioned then it is mala paupertas not commended by Christ Secondly povertie is evill if it cause evill that is If because thou art poore thou wilt therefore lye and steale and pilfer and injure thy neighbours then thy poverty is not beata paupertas pronounced blessed unto thee but rather condemned Thirdly if thy povertie be accompanied with evils or in thy poverty thou dost accompany thy selfe with evill men as with wandring beggars amongst whom is the cave and denne of all impietie or drunkards or harlots or theeves or cheaters or lyers or idle persons or murmurers then thou art none of those poore which Christ here pronounceth blessed The third observation that arises from these Obser 3 words is That the poore in spirit are humble Or it is onely humility that is pleasing unto God and here commended by Christ but of this we shall treat in another place Sect. 4 § 4. For theirs is the Kingdome of Heaven Quest 1 What is here meant by Kingdome Answ Kingdome is twofold to wit First there is an earthly Kingdome Secondly there is an heavenly Kingdome which is taken three wayes Either for the Kingdome of Grace Or For the Kingdome of glorie Or For both the Kingdome of Grace and Glory And thus the Kingdome of Heaven is taken in this place First for the Kingdome of Grace Secondly for the Kingdome of Glory First by Kingdome of heaven is here meant the Kingdome of Grace that is the preaching of the Gospell w Aretius s Because it was thus fore-told of Christ
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
that hate you pray for them which persecute you Quest 1 Why doth our Saviour expresse or adde these particulars doth not this generall exhortation Love your enemies imply and include all these Frustrà fit per plura quod fieri potest per pauciora is not this unnecessarily to multiply words Answ This our Saviour doth for the hardnesse and senselesnesse and dulnesse of our hearts because spirituall things are difficultly aright understood except they be very plainely and clearly laid downe wee can sometimes understand generalls but are not able to inferre those particulars which are therein included Quest 2 Why are spirituall things so hard to bee understood by us Answ 1 First because they cannot be perceived without the helpe of the Holy Spirit 1 Corinthians 2.14 Answ 2 Secondly because we can easily find a knot in a rush we can find something to cavill at or to object against being in the reading and study of Scripture prompted hereunto by Satan and carnall reason who will invent some arguments against the truth of Gods sacred volume Answ 3 Thirdly because spirituall things are contrary to our natures and naturall affections wee can easi y understand those things which suite with our dispositions and are deare unto our affections but those things which are opposite unto them we cannot understand Vers 45 VERS 45. That yee may be the children of your Father which is in Heaven for he maketh his Sunne to rise on the evill and on the good and sendeth raine on the just and on the unjust Sect. 1 § 1. That ye may be the children of your Father Object Stapleton urgeth and objecteth this place to prove the merit of charitie because our Saviour commandeth us to love both our Neighbours and enemies in the former verses Vt fiamus filii patris that so we may be made the children of our heavenly Father Answ 1 First we deny that any merits of counsell or command or supererogatory workes can make us the sonnes of God Answ 2 Secondly we say that merits follow our filiation and doe not goe before it Answ 3 Thirdly the sense therefore of this place is one or both of these I. Shew thy self to be the son of God by thy love unto all Approba filiationem Calvin Beza Muscul Marlor approve thy filiation to be true by thy love unto thy enemies and by doing good unto those who doe evill unto thee II. Walke worthy of thy adoption and sonne-ship as if our blessed Saviour would say walke in your Fathers steps who doth good unto all There are here two things considerable namely First the Argument Secondly the Consequence First the Argument which our Saviour here useth is this Because ye are sons therefore c. as if hee would say The chiefest care of man is or should be that hee may bee made the sonne of God Obser Why should we principally endeavour to be Quest 1 made the children of our heavenly Father First in generall because all the promises of the Answ 1 Gospel depend upon this we cannot bee made partakers of any promise of God untill wee are his children for all the promises are made to such Secondly because adoption and filiation are Answ 2 seales of salvation we never can be assured that we shall be saved untill we are assured of our filiation Thirdly because it is the greatest dignitie in Answ 3 the world to be made the sonne of God David thought it a great honour to be an earthly Kings sonne in Law how much greater is it then to be the adopted sonne our heavenly Father which is the King of Kings and a Lord of Lords The blessed Virgin Mary was more blessed in being Gods daughter then Christs mother Fourthly because Christ onely loves those Answ 4 who are the children of God Fifthly because Christ died for this end that Answ 5 he might gather together in one the children of God that were scattered abroad Iohn 11.52 Sixthly because if we be not the children of Answ 6 God we are the children of the Divell Ioh. 8.44 Seventhly because if we be the sonnes of God Answ 7 wee shall be directed by his holy Spirit in our lives and conversations for as many as are led by the Spirit are the Sonnes of God Rom. 8.14 and contrarily Eighthly because if we be the sonnes of God Answ 8 by adoption wee shall then have communion with God and fellowship with his naturall and eternall Sonne Jesus Christ 1 Cor. 1.9 and 1 Iohn 3.2 Ninthly if we be sonnes wee are heires yea Answ 9 heires of glory if we be here adopted into the fellowship of sonnes we shall hereafter be crowned with a wreath of glory and raigne with Christ for ever and ever Reade Rom. 5.2 and 8.17 21. and Gal. 4.7 And therefore to conclude this Question If we desire 1. To bee assured that all the gracious and comfortable promises of the Gospel belong particularly unto us If 2. wee desire to be assured that we are of the number of those who shall be saved If 3. We desire to be promoted unto the greatest honour in the world If 4. Wee desire to be assured of Christs love unto us If 5. we long to be gathered by Christ into his fold If 6. We would not be the sonnes of Satan If 7. We desire the direction and conduct of the blessed Spirit If 8. We desire union and communion with God and Christ we must then labour and endevour to be made the sonnes of God We hope we are the sonnes of God and not of Quest 2 Satan but how may we be not only well perswaded but also certainely assured hereof Answ Wee may undoubtedly know whether we be the children of the most High by these signes Signe 1 First faith is a note of the sonne of God and therefore we must try whether we have faith or not Wee are the children of God by faith in Christ Iesus Gal. 3.28 And therefore if we have no faith we are strangers from God and the Covenant of grace Ephes 2.12 and 4.18 Signe 2 The next Signe is the Spirit and the testimony of the same he who is adopted into the fellowship of Sonnes is endued with the Spirit which unto his spirit testifieth the truth of his filiation Reade Rom. 8.16 and Gal. 4.6 And therefore we must examine what manner of certainty we have of our adoption I. If we have no assurance hereof we are very miserable II. If our perswasion be a lying presumption and our hope without any solid ground then our condition is much more miserable III. If our assurance be weake like a smoaking flax or bruised reede then we must labour that it may be more strengthned IV. If our assurance be strong and built upon that never-failing Rocke then wee are happy and blessed Rom. 8.38 and 2 Tim. 4.8 Signe 3 The third Signe is this if wee be the children of God we are led by the Spirit Gal. 5.25 and Rom. 8 14. wherefore we should examine
learne how to be saved 2 Cor. 5.19 and Ephes 4.11 III. The word is the instrument of begetting faith in us of giving the spirit unto us and of sealing us Rom. 10.14 17. Ephes 1.13 Must we ascribe all this to preaching and nothing Quest 6 to prayer reading meditating and the illumination of the Spirit in the heart and the workes of obedience in the life Certainely Answ great things are spoken of all these they are al greatly to be praysed highly to be prized and diligently to be practised but they are corroborated and strengthened by preaching as appeares thus I. Reading is unprofitable without understanding as is evident in the Eunuch Acts 8.31 but Preaching opens explaines and expounds the Scripture and makes it easie to be understood II. The hearing of the word preached begets the Holy Spirit in our hearts or is a meanes to bring him unto us As we see while Peter and Paul preached the holy Ghost was given unto the hearers Acts 10.44 and 11.15 III. The end of our prayer when wee come unto the house of God is that our hearing might be blessed and made profitable unto us IV. Our obedience is blind and lame except it bee directed by the word And therefore the word is the true guide unto heaven § 3. The Kingdome of God Sect. 3 How manifold is the Kingdome of God Quest 1 Two-fold of grace and of glory Answ To whom doth this kingdome of God belong Quest 2 To the elect Answ who in this life have the Kingdom of grace in possession and the kingdome of glory in hope and in the life to come shall enjoy eternall life Mat. 21.35 Luk. 12.32 and 2 Tim. 4.8 Who are the Superiours and subjects of this Quest 3 Kingdome First the King hereof is three-fold in a threefold Answ 1 respect to wit I. God the Father is the King of this kingdome of grace in respect of his creation thereof o Psal 149 5. II. God the Sonne is the King of this Kingdome of grace in respect of his redemption therof p Mat. 21.5 III. God the holy Ghost is the King of this Kingdome in respect of his sanctifying thereof q Psal 24.7 Secondly the subjects of this kingdome is Answ 2 the invisible Church Mat. 13.38 Luk. 1.33 and the sonnes of the Kingdome Thirdly the statute lawes of this kingdome Answ 3 is the word of God which is properly called a law I. Because it is a rule of our obedience II. Because Christ governes us by his word as Kings governe their subjects by lawes Why is the spirituall and invisible Church of Quest 4 Christ called a Kingdome Answ For the priviledges and prerogatives which we have therein as in a kingdome as for example First a King in his kingdome hath supreme power above all therein so the children of God have power over sinne sathan and themselves they neede feare none neither the calumnies of the wicked nor those who can kill the body but can goe no further Secondly a King may have whatsoever his heart desires so the children of God have absolute contentation and hence it is called a kingdome because it hath the commodities and benefits and good things of all townes and cities and we are Kings and Lords of all through contentation Quest 5 How doth the excellency and felicitie of this kingdome appeare Answer 1 First it is Kingdome in it selfe glorious even an inheritance of glory Therefore it is an excellent place Answer 2 Secondly all the subjects of this kingdome are Kings Therefore it is a glorious place Answer 3 Thirdly all the lawes of this Kingdome are perfect That is both teaching us the perfect will of God and our eternall felicitie and happinesse And therfore it is an excellent Kingdome Answer 4 Fourthly this Kingdome depends upon none that is neither wants nor stands in neede of any Ministers servants officers or the like to manage it as other kingdomes doe And therefore must needes be a rare Kingdome Sect. 4 § 4. n d the righteousnesse Queston 1 What is meant by righteousnesse First sometimes it is taken for righteousnesse by faith but not so here Secondly sometimes for righteousnesse Answer 1 of life and so it is taken in this place our Answer 2 Saviour hereby teaching us That heauen is in vaine expected Observation wished for desired or sought after without pietie of life follow peace and holinesse without which no man can be saved Heb. 12.14 Tit. 2.11 The Rhodians and Lydians made a law that vicious sonnes of vertuous parents should not inherit thinking it an unfit thing that those should inherit their fathers lands who did not inherit their fathers vertues So the Lord hath made a law that no wicked man shall have any part or portion in his kingdome at all 1 Cor. 9.10 The heathen thought that when good men died they were sent to the fortunate Islands but the wicked to the Isles of vengeance called Tartarus And thus indeede God hath determined that Qualis vita finis ita every mans reward and portion shall be according to his worke Romans 2.6 as followes by and by How doth it appeare that heaven cannot Queston 2 be had without holinesse of life for many hope to bee saved whose lives are both ungodly and unjust Answer The truth of it appeares thus namely First from the ordinance of God God hath ordained heaven for his glory and the blessednesse of his children and servants and therefore none shall be made partakers thereof but onely those who glorifie God in their lives loving him above al things as becomes sonnes and obeying him in all things as becomes servants Secondly from the justice of God who will judge every one according to his workes at the last day 2 Corinthians 5.10 And therefore where the life was wicked the doome shall bee wretched Thirdly from the mercy of God who loves the righteous but not the wicked The righteous Lord loveth righteousnesse and righteous men and therefore onely such shall bee saved Fourthly because where there is imapiety there is no Religion Romans 12.17 Philippians 4.8 and for the irreligious there is no happinesse Fiftly from the end Because this was the end First of our creation for wee were made that wee might be holy Ephes 2.10 Secondly of our redemption for wee were redeemed unto righteousnesse Luk. 1.75 Tit. 2.14 Thirdly of our vocation God hath called us unto the fellowship of his Sonne that we might be righteous and holy 1 Thes 4.8 Fourthly of our election wee were before all time elected that in time we might live as vessels elect and precious holy and pure Ephes 1.4 Fifthly of our reconciliation we were by Christ reconciled unto God that we might be righteous and holy Colos 1.22 All men in the world are sinners shall none then come to heaven all have sinned Queston 3 originally and the best as well as the worst doe daily sinne actually There is none so good but he daily trespasseth either
settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying faiâ—h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles thâ—t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us
those who are the children of God by Grace And that either by the grace of Creation and thus First all men Deuteronomy 32.6 And Secondly the Angels Iob 1.6 e Iob 38.7 and Psal 89 6. And Thirdly all creatures Iob 38.28 Are the children of GOD. Covenant and that either First externall and thus the children and members of the visible Church although they be rebellious and disobedient are called the Sons of God f Gen. 6.2 and Esa 1.2 Mal. 1.6 Or Secondly internall when by the grace of adoption we are brought unto God as Esa 43.6 Psal 73.15 and Hos 1.10 Or Thirdly eternall when we are received into everlasting glory g Rom. 8.19 21. Thus thinks Thom. 1.33.3 Sanctification by a particular imitation of God and Christ Matthew 5.9 45. Hebrews 12. and 1 Peter 1.14 17. Now the faithfull and penitent sinners are called children by the grace of the Internall Covenant that is by Adoption Rom. 8.14 17. Gal. 3.26 and 4.6 and 1 Peter 1.17 and 1 Iohn 3.1 2 9 10. Quest 4 How doth it appear that those who come by faith unto Christ are made his sons Answ 1 First because such are adopted into the inheritance of sons Rom. 8.17 and admitted into a fraternity with Christ Answ 2 Secondly because they are begotten by God Titus 3.5 Iames 1.8 and 1 Iohn 3.9 And hence are said to be regenerated according to the Image of God Ephes 4.24 Quest 5 What are the prerogatives of the faithfull and truly penitent sinners Answ 1 First in generall they are great Answ 2 Secondly more particularly they are many to wit I. They are brought from darknesse into light Acts 26.18 II. They are brought from Sathan unto God Acts 26.18 III. From strangers unto God they are made acquainted familiar and his houshold servants Ephes 2.12 Hence IV. They may have accesse unto God by prayer in all their necessities And V. They shall be protected by God from all evill for the faithfull are as the apple of his eye VI. They shall be provided for God will not see nor suffer his servants and children to want any thing which they stand truly in need of and which he sees is good for them h Esa 65.13 and Luke 12.30 VII They shall have fraternity with Christ whence proceeds the communion of love good things yea all things All things are yours because ye are Christs 1 Cor. 3.21 VIII They shall be made partakers of that eternall inheritance in the heavens when others are sent to hell they shall be received when the rest shall be rejected Matth. 25. Revelat. 21.8 and 22.15 Quest 6 How may we know whether wee be adopted into the fellowship of Sons or not Answ 1 First there are five things required to the adopting of a Sonne to wit I. The Person adopted must be a stranger for a naturall sonne cannot be adopted Ephes 2.13 II. There must be love and favour in the person adopting for none will adopt a stranger to be his heire except he love like and respect him III. There must be an inheritance unto which the person is adopted and which he is to enjoy IV. This inheritance must be confirmed and made sure unto the party adopted by some writ and seale from the person adopting V. There must be a change of the name of the adopted person into the name of him that adopts him Answ 2 Secondly we must try our selves by these particulars namely examine I. Whether doe we conceive our selves naturally to be strangers unto God or not do wee labour to go out of our selves confessing that by nature we have no right unto any of the good blessings of God Many are not sensible of this and those who are not have small hope of their filiation and adoption II. Whether doe we before all things seek the love of God and grace and favour of Christ Many care not much for this and those who preferre other things before it cannot be sure of their filiation and adoption III. Whether do wee rejoyce in this inheritance whereunto by the love and grace of God wee are adopted and daily long desire and wish for the fruition and possession of it i Rom. 12.12 and 2 Cor. 5.2 c. IV. Whether is our adoption sealed unto us or not doth the Spirit of God witnesse unto our spirits that we are the sons of God Rom 8.15 If we be not assured of this seale then let us seeke it expect it and implore it instantly and uncessantly at Gods hands V. Whether do we now live as domesticks of the Lords or not do we change our names and natures do wee forget our former kindred and our Fathers house doe we labour to bee made Partakers of that divine nature and live as becomes new men doe wee associate our selves with the Lord and depend wholly upon him for thus it becomes the Lords adopted sonnes 1 Pet. 1.17 Sect. 2 § 2. Be of good cheer Quest 1 What is the meaning of these words Answ Musculus renders the text Bono animo esto Gualt Confide Hilary Constaâ—s esto Now I conceive that the text bears both first and second as if our Saviour would say be confident and cheerfull For hee hath a double scope in these words to wit First to require confidence and a sure hope in the partie to be cured And Secondly to afford joy and comfort unto this sick man Whence we may learn two things viz. I. In generall That Christ is not onely a Observ 1 profitable Physician but a pleasant Hippocrates gives three short notes of a good Physician hee must cure Citò Tutò Suaviter First hee must cure quickly and not let the party long languish under his hands thus Christ here doth speedily recover this sick man Secondly he must cure safely and thorowly because relapses are dangerous he must not skin a sore quickly over and leave it unhealed at the bottom for so the party is made worse then at first Thus Christ he heales thorowly and perfectly where he takes the cure in hand Thirdly hee must cure with the most gentle plaisters and pleasing physick that may be and be cheerfull himselfe comforting his Patient as much as he can Thus Christ cures not by cutting or lancing or the like but with a word and by that word affords both health unto the body and comfort unto the soule II. Particularly we may learn hence Observ 2 That great is the joy and comfort which they feele which are brought unto Christ and made Partakers of him Rom. 5.1 2. and 14.17 and 1 Pet. 1.8 and Esay 30.26 and 61.7 What joy do they feele that are brought unto Quest 2 Christ They are made Partakers of a three-fold joy Answ to wit First Initiall this is a hope of obtaining helpe and succour from him So when the babes of Christ do not as yet see him within yet they have some hope expecting praying and preparing themselves to meet the Lord that they shall enjoy him
pierceth to the heart and the God of Grace searcheth the heart and trieth the reins Psal 7.9 And Grace it self diveth and taketh root in the inward man Secondly wine expels sorrow and pensivenesse whence the kingly Preacher exhorts us to give wine to those who are of heavie hearts Prov. 31.6 So the com orts we have by the Grace of God doth refresh our hearts in our greatest sorrows whether temporall or spirituall for if outward afflictions presse us we are assured that they shall be rewarded and changed into an eternall weight of glory Rom. 8.18 And if we be dejected for our sins the spirit of Grace will assure us of pardon and reconciliation through Christ 1 Iohn 2.1 2. Thirdly wine expels fears and makes men bold so Grace overcomes all legall and desperate fears and terrours and passions of the heart and makes us confidently to relye upon the mercie love power and promises of Christ 1 Iohn 4 18. Fourthly wine cheers and makes glad the heart f Psal 104 15. both of God and men g Iudg. 9.13 vitiâ— dicitur quasi vitae vel quia vivificat Isidor So by Grace we have that peace of conscience which passeth all understanding yea that joy of the holy Ghost which is unspeakable and glorious Zach. 9.17 and 10.7 Philip. 4.7 Rom. 14.17 and 1 Pet. 1.8 Fifthly wine begets good spirits and increaseth the radicall heat so by Grace our zeal unto Gods glory and good works is daily increased Ephes 5.19 V. Wine is profitable also for the minde and that in these two regards viz. First it sharpens the understanding Psal 73.18 Vinum moderatè sumptum â—â—â—it ingenium so by Grace our intellectuals are bettered and we therby enabled to understand those things which concern our peace and the welfare of our souls h 1 Cor. 10 2. and 13.12 Secondly wine betters the minde and makes the coward strong and bold and resolute and the covetous man bountifull Barthol Alex. ab Al. 5. 21. so Grace works a true change in our natures and makes us unlike our selves Ephes 4.23 24. Answ 4 Fourthly wine is good outwardly used for I. Inwardly taken it warms but outwardly apposed it cools so Grace doth increase all inward spirituall gifts but doth diminish all carnall desires II. Wine cures wounds whence the Samaritan powres wine and oyl because as oyl doth purge cleanse and close up a wound so wine doth asswage the pain and comforts thâ— wound Here we must observe these two things namely First that there are three sorts of wounds to wit I. Painfull and smarting wounds these are the accusations and worm of conscience II. Itching wounds which allure men to scratch although scratching causeth smarting these are temptations and allurements unto sin the end whereof if we give way unto them will be the gauls and accusations of our consciences III. Insensible wounds in which are much mortified and dead flesh these are blinde and hard hearts Now Grace cures all these wounds for thereby we are assured of the pardon of our sins which are past and of preservation against sin and of knowledge and mollified and softned hearts Ezech. 36.26 27. Secondly there are three sorts of Ulcers namely I. Swelling these must be broken although it be painfull this is internall concupiscence which makes men often break forth first into sin as in David 2 Sam. 11. and 12. and afterwards into bitter fighs tears and groans as the same kingly Prophet did II. Matterish and running Ulcers which must be dried up this is the custome of sin which is very hardly left III. Cacoethes a Bile ill to be cured by reason of the long continuance thereof and the dead flesh therein and here there is need of Corrosives by this is meant such a trade and hardnesse in evill that a man cannot cease to sin 2 Pet. 2.14 Rom. 7.14 19. And this is most frequently cured by sharp afflictions as we see in Manasses Thus by the Grace of the Spirit we are brought unto the confession of sin and unto contrition for sin yea to the leaving of sin though it have been customary unto us and we long continued therein Fifthly wine was used in sacrifices and divine Answ 5 things Exod. 29.40 so the sacrifices and oblations of our prayers must be mixed and offered up with the grace of Faith or otherwise they will not be pleasing and acceptable unto God Ephes 6.18 Iude 20. And thus we have seen how in some things the Grace of Gods Spirit resembles wine and that as wine is unto the body so Grace is unto the soul Our Saviour saying here that men put new wine into new Bottles may occasion this question Whether the Wâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one Quest 4 or not Some think they 〈…〉 me thinks without truth or reason Answ for 〈◊〉 â—ction differs from the agent and the contaâ—â—â—â—om the contained so doth the wine from the vessell for the better understanding of this observe a three-fold diffâ—rence namely First some say the wine and the vessell differ in degree because the new man is perfected simul semel at once by the revelation of Faith but the new wine which is the strength of Grace doth grow and increase daily we not being perfect in grace so long as we live Philippians 3.10 c. I dare not subscribe to this difference because as Grace so also Faith groweth and increaseth daily 2 Cor. 4.16 and 3.18 and 2 Peter 3.18 Secondly some say the wine and the vessell differ in Re even in the very things themselves because the one Grace is a quality in God and is onely revealed and by illumination communicated unto us but the other Grace is a quality imprinted in us whereby we are sanctified I dare not subscribe to this difference neither because the communication of divine Grace doth remain and abide imprinted in us as well as the other Thirdly the wine and the vessâ—ll differ in nature in regard of the action for the one is once onely imprinted the other daily augmented Now these two to beget and nourish to live and to execute the actions and functions of life differ cleerly enough And these were foreshewed in the Types namely in Circumcision and the Passeover in Baptisme and the Lords Supper the one prefiguring our new Birth the other our growth and increase And therefore as the Tree differs from the fruit so doth the vessell from the Wine Unto the work of God there is required a preparation and a disposition as the Priests did first wash and then sacrifice And we are I. Planted and admitted into Gods house And then II. We work his work for if we live in the Spirit we must walk in the Spirit i Gal. 5.25 And thus as the Lord first makes us good Trees and then enables us to bring forth good fruit so we are first made good Bottles and then enabled to hold and shew forth good Wine for new Wine is
please without affliction It is true Answ that God can preserve life without bread but yet hee will rather do it by bread and he can cure and heale us without meanes but he rather workes by meanes and hence it is that the Lord afflicts because it is one of the ordinary meanes whereby he workes Here observe that the Lord hath a threefold meanes whereby hee doth convert sinners and cure sicke soules to wit I. The outward call of his word preached to the eare And II. The inward motions of his Spirit working upon the heart And III. Afflictions either corporall inflicted upon the body or spirituall upon the soule by reason of sinne for sometimes God wounds the body with sorrow and sometimes the soule for sinne And therefore this beeing one of the ordinary meanes whereby God weanes his Children from sinne he will not sometimes withhold it from the best and those who are best beloved by him Thirdly Respectu impiorum in regard of the wicked that they may bee justly confounded who enjoy peace and yet will not obey When the wicked see the righteous who are carefull to please God and fearfull to offend him under the rod and subject to some sometimes sharpe affliction and themselves spared they are left without excuse and at the day of judgement shall not bee able to answer one word for a thousand who would not obey that gracious God that dealt so favourably with them in sparing them when he punished and corrected those who were much better Fourthly Respectu vitae futurae in regard of the life to come because the Crowne of thornes is the way to the crowne of glory and affliction to felicity Rom. 8.17 and 2 Tim. 2.13 Hence wee heare Abel to be persecuted of Cain Isaac of Ismael Iacob of Esau Ioseph of his bretheren the Israelites of Pharaoh yea Christ of the Jewes And therefore reason there is we see that the righteous should bee afflicted and justice in the afflicting of them How may we know whether wee be righteous Quest 2 or wicked Children or Bastards Sect. 1 First if the Lord suffer us to runne without a bridle or with the reines loose upon our necks and to follow our owne wils and wayes then Vae nobis Woe be unto us for our portion will be the portion of Dives and that same dismall and direfull ditty will resound in our eares which was sounded Thou in thy life receivedst thy pleasure therefore now thou art tormented Luke 16. Such as these have their portion in this life Psalme 17.14 there being nothing prepared for them in the life to come but misery and torment Answ 2 Secondly if prosperity doe so fill our hearts that we either lesse perceive or lesse follow the motions of the Spirit then certainely it is dangerous that we are bastards and no sonnes Answ 3 Thirdly if we are sensible of affliction but yet remaine hard hearted never a whit softned nor suppled by affliction then certainly we are no sonnes but bastards Affliction as was said before is but a meanes or instrument of conversion and therefore not all who are sorely afflicted are surely converted affliction conversion not being Termini convertibiles Quest 3 What is required of us in affliction and the Crosse Answ Wee must not decline or refuse the Crosse but rather rejoyce when with Iohn Baptist wee suffer for Christ or the truth Iames 1.2 10. that being the crowne of life Ianus 1.12 We must labour to learne our Christs Crosse and bee instructed by our afflictions learning thereby First in generall to be humbled under the mighty hand of God 1 Pet. 5.6 acknowledging his hand in our afflictions Secondly more particularly wee must learne by affliction to be bridled from sinne and our owne will to abstaine from evill and our owne wayes And Thirdly we must labour under the Crosse for a certaine union and conjunction with Christ in the covenant of love and mercy Sect. 2 § 2. The workes of Christ Quest 1 What workes of Christ did Iohn heare of and how did he heare of them in prison Answ Saint Luke doth plainely shew Chap. 7. For First hee raised a young man from death unto life verse 12. c. with the admiration of al that heard of it verse 17. Secondly Iohns Disciples bring him word of this unto the prison verse 18. whence hee sends two of them backe unto Christ verse 19. Thirdly some thinke these things are to bee applied to the present time As if this our Evangelist would say Iohn hearing that even now Christ wrought many great miracles laid hold of this fit and seasonable time to send unto Christ both for the confirming of his Disciples and the people also that Iesus was the Christ But of this afterwards Wee may here observe that Christ wrought many things and great miracles before Iohn was cast in prison which the Baptist heard not of being distracted or encumbred with his owne worke of preaching and baptizing but now being in prison and not suffered publikely to preach he hath leasure to heare of the workes of Christ To teach us That the prison doth administer time to hear Observ 1 of Christ Psal 119.67.71 or affliction doth afford opportunity unto spirituall duties when men are as Iohn now was cast into prison or deprived of their sight or disinabled through sicknesse or weaknesse to worke they have the more time and leasure to pray and meditate and examine themselves and the like As appeares thus First affliction takes away the quiet of the flesh and presseth us downe and constraines us to complaine and makes us sensible of Gods hand Psalme 30.6.7 8. And therefore ministers unto us occasion and opportunity of doing good and of humbling our selves before the Lord. Secondly affliction removes carnall impediments from us as for example I. If we be deprived of riches then we have the lesse molestations and distracting cares II. If we be deprived of health that wee cannot labour then wee have the better opportunity to reade heare pray and the like It had beene well for Martha if shee had beene sicke for then shee would have had leasure to have heard Christ but being well shee was troubled about so many things that shee had no time to heare III. If wee be deprived of liberty then with Iohn wee have more leasure to heare of Christ How may wee know whether affliction bee Quest 2 profitable for and unto us or not First if it drive us unto Christ as unto our Answ 1 onely Provider Protector Physician and safeguard it is then an argument that it is good for us Secondly if leasure and opportunity being Answ 2 given for the performance of spirituall duties and religious exercises wee doe not use it unto valne and foolish pleasures or idle thoughts or wicked plots or the like but to heare of Christ and to serve him and to be more and more renewed in the inward man Then we may confidently hope that wee are
and despiseth that inestimable sacrifice offered up by him yea there is no name for him to bee saved by who blasphemes the name of the onely Mediator and Redeemer Iesus Christ our Lord. III. Because God in his justice will not suffer that his holy Spirit which is the Spirit of truth should be taxed with lying and falshood which is the direct sin of those who commit this unpardonable offence IV. This sinne is called irremissible because it so casts them into the power of Sathan that they can never returne from that captivity and bondage For as the Saints and faithfull have the testimony of the Spirit which assures them that they belong unto God not unto Sathan So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences that the Devill holds them and will hold them unto the end Now that testimony given unto the Saints may bee called the seale of the Spirit and this given unto these blasphemers the signe or Character of Sathan How many things concurre to the making Quest 4 up of this sinne against the Holy Ghost or how many things are required in him who commits it First three things concurre to the making up Answ 1 of this sinne namely I. Abnegatio veritatis a deniall of the truth against knowledge and conscience II. Apostasia universalis an universall apostacy and falling away from Christ and not some particular sinne committed against the first or second table of the Law III. Rebellio a rebellion arising from the hatred of the truth conjoyned with a tyrannicall sophisticall and hypocriticall opposing thereof both in the doctrine and profession thereof Hence it appeares Secondly that in him who commits this sin Answ 2 unto death it is necessary there should be these foure things to wit I. Hee must have a knowledge of that truth◠which hee opposeth Hence every sinne though never so great committed of ignorance is excluded yea although it arise from a certaine malice against the Sonne of man himselfe as did that sinne of Pauls in persecuting his members For blasphemy against the Holy Ghost cannot be forgiven but that great sinne arising from an ignorance of the truth committed against the Sonne of man was pardoned 1 Tim. 1.13 II. It is necessary that this knowledge of the truth doe not onely swim in the braine but so sinke into the heart that there be a full and deliberate assent to the truth And hence all sinnes are excluded which are not committed and acted of set purpose and out of deliberation against the knowne and acknowledged truth For blasphemy shall never be forgiven but sinnes suddenly fallen into may be pardoned as wee see by Davids transgressions Psalme 32.5 c. and 51. III. It is requisite that this knowledge which is opposed bee not acquired by study meerely or by strong and undeniable arguments or principles but by a supernaturall perswasion of the Holy Spirit Hence then all sinnes are excluded which may be in a Gentile or any man simply Atheisticall as the obduration of Pharaoh the presumption of Manasses and the finall impenitencie of the wicked For the sinne against the Holy Ghost presupposeth the operation of the Holy Ghost in the heart and therefore cannot be pardoned but there may be obduration presumption gloriation in sinne yea finall impenitencie in those who never were made partakers of any such grace or light or knowledge or operation of the Spirit and therefore if any such would but repent as Manasses did they should be pardoned as he was IV. It is necessary that this perswasion bee not only of the truth of the word but of the goodnesse thereof also when wee perswade our selves that the Gospel is true yea that it is good in it selfe and so good that happy shall we be if wee receive and obey it but miserable if we reject and sleight it Hence the sinnes of hypocrites and all formall Professors who have onely some knowledge of the truth and make only some out-side shew of Religion but are not affected with the goodnesse and sweetnesse thereof are excluded from blasphemy which never can be forgiven for those may repent and find mercy but this blasphemer cannot Quest 5 How many things are included in this sinne against the Holy Spirit Answ 1 First it includes not onely a contempt and neglect of the Gospel but also a rejecting thereof yea Answ 2 Secondly it containes a contumelious and reproachfull rejecting of the Gospel which is called the trampling of the Sonne of man and the blood of the Covenant under feet as an impure thing Now under this particular are comprehended malice hatred blasphemy and persecution and hence these Apostats are called Adversaries Heb. 10.27 From blasphemy then by this particular are excluded all back-sliding and denying of Christ and sinnes of presumption which arise either from infirmity or passion For Peters denying of his Master may be called properly Apostacie but not properly blasphemy because it proceeded from weakness not from malice Answ 3 Thirdly it includes a contumelious rejection of the Gospel against knowledge Hebr. 10.26 whereby are excluded sinnes of malice which spring from ignorance as Pauls did Answ 4 Fourthly it comprehends a contumelious rejection of the Gospel against conscience which Paul cals voluntariè to sinne willingly And hereby are excluded sinnes arising from carelesnesse or presumption or a perswasion of impunity or from a sleepie conscience as the sinnes of Manasses did Answ 5 Fiftly it includes a voluntary contradiction and opposition of the internall and supernaturall worke of the Spirit Heb. 10.23 for this is to reproach the blessed Spirit and the grace of the same Quest 6 How doth the greatnesse of this sinne of blasphemy appeare Answ It appeares by a serious consideration and view of the nature thereof Here then observe First of all other sinnes this harmes nature most because none casts men so farre from pardon as this doth which utterly takes away repentance the only way unto salvation As that is reckoned the greatest sicknesse which doth not only deprive a man of health but also debars and shuts the doore against all meanes unto health Secondly of all other sinnes this is the most grievous by reason of the hurt it doth and of all other the most abominable by reason of the defect of excuse For it takes away all excuse from men and makes them inexcusable They cannot excuse themselves by ignorance because their sinne was against knowledge nor by infirmitie and weaknesse because their consciences will tell them that they sinned out of obstinate and wilfull malice And therefore these mitigations and extenuations of ignorance and weaknesse being taken from them which other great sinners may plead their judgement certainely shall be the more grievous and insupportable Thirdly of all other sinnes this harmes the will and mind most for it makes a man unable to worke the workes of uprightnesse and holinesse That sicknesse is the most dangerous which doth so infect and corrupt
so wee naturally are foolish and easily deceived Answ 2 Secondly a sheepe naturally strayes and wanders and is very earnest and desirous to breake through and passe over the hedge which should keepe her at home So wee naturally are prone and ready to wander and stray from the Lord and his wayes Answ 3 Thirdly as sheepe are prone to stray abroad so they are easily reduced and brought backe by the shepherd Thus as wee are ready to goe astray from the Lord so we ought to be willingly and easily reduced and brought home againe unto him Answ 4 Fourthly sheepe conceive according to the rods they see and if they be spotted then they bring forth spotted Lambes So we naturally are prone to be like the places and persons among whom wee live like Ioseph who learned among the Egyptians to sweare by the life of Pharaoh And therefore because we are prone to be stained by those amongst whom we converse wee must be so much the more carefull of our selves and watchfull over our wayes Fifthly sheepe easily follow the Wether their Answ 5 Leader so wee should follow our Leaders and Guids as they follow Christ Sixthly sheepe heare the voice of the Shepherd Answ 6 Iohn 10. So wee should be ready to heare Christ speaking unto us in his word and follow him in obeying those things which in his word he teacheth unto us Seventhly sheepe are simple and not crafty Answ 7 so wee should be without guile Iohn 1.41 Eighthly sheepe are innocent that is they Answ 8 harme none and if they be harmed and injured they beare it patiently not repaying evill with evill or revenging themselves So we should be without gall and bitternesse injuring none nor avenging our selves upon those which injure us but patiently bearing and brooking all injuries and wrongs Ninthly the Lambes which were offered up in Answ 9 sacrifice must be immaculate and without spot otherwise the sacrifice was not accepted So if wee desire to be acceptable unto the Lord wee must labour to be pure and holy from all pollutions both of the flesh and spirit 2 Cor. 7.1 To what sheepe was Christ sent Quest 4 To lost sheepe Ovibus perditis Here observe Answ that there is a double perdition or losse First Eternall And thus Iudas is called The sonne of perdition because hee perished everlastingly Secondly Temporall and thus Christ gathers those which were lost Wee see here then that Christ was sent to lost sheepe that is to such as confesse themselves to be miserable sicke and wanderers from the wayes of God Whence wee learne That wee ought to acknowledge our selves to Observ 2 be lost sheepe untill wee are received and reduced by Christ For First the Physician was sent to none but to the sicke Christ was sent only To lost sheepe Secondly there is no need of a Physician except a man want health Thirdly there is no seeking unto the Physician nor hope in him except men be sensible of their sicknesses and sores And therefore I. Mad men And Are incurable Wherefore wee must first labour to be sensible of our sins sicknesses and miseries and then hasten unto Christ II. Dead members Are incurable Wherefore wee must first labour to be sensible of our sins sicknesses and miseries and then hasten unto Christ To what lost sheepe was Christ sent Quest 5 To the lost sheepe of the house of Israel Answ Whence we learne That the Church of God is a House God separates Observ 3 the faithfull in Christ unto Christ and as a loafe of bread consists of many graines and a house of stones wood glasse and the like so wee being many are but one bread and one body and subject to one Head and Lord and Master Iesus Christ What is here required of us First wee must hunger and thirst desire and Quest 6 endeavour to be admitted into this house wee Answ 1 must not hold it sufficient that wee are in the externall and visible Church but wee must labour principally that wee may be of the internall and invisible Psalme 27.4 and 84.4 Answ 2 Secondly being admitted into the house wee must labour then to beare our selves as becomes the domesticks and houshold servants of the Lord that is I. We must be subject and obedient unto the Lord in all things serving him both in soules bodies and spirits 1 Cor. 6.19.20 II. In a great house there are divers offices and officers but yet but one Law so in the Church of Christ there are divers degrees and men of all callings but yet but one truth which all must hold and one Law which all must be regulated by III. Fellow-Servants aâ—e separated from others but united amongst themselves So the children of God are separated from the world but united together amongst themselves in and with their Head Christ Ephes 4.4 and 5.25 29. c. Titus 2.14 IV. Fellow servants must mutually helpe one another so we must beare one anothers burdens and performe all offices of love unto each other Answ 3 Thirdly we must labour to approve ourselves to be vessels of honour not of dishonour for in a great house are both 2 Tim. 2.19 That is wee must labour to be pure and undefiled and bring forth much pure and holy fruit Answ 4 Fourthly we must then expect provision for as a Master takes care to provide for all his servants so doth the Lord for all his Sect. 3 § 3. It is not good to take the childrens bread and give it to dogs In these words our Saviour teacheth this point of doctrine unto us Observ That holy things are not rashly to be communicated unto any Matth. 7.6 and 2 Timoth. 2.2 and Matth. 10.11 Quest 1 Why may not holy things indifferently and indefinitely be administred unto any Answ 1 First from Matth. 7.6 Give not holy things to dogs nor cast your pearles before swine lest trampling them under their feet Mat. 7 6. they turne againe and rent you wee may gather these five reasons namely I. Because they are holy things II. Because they are Pearles III. Because they are your pearles that is the Iewels which are proper unto the faithfull IV. Because he that doth it will but lose his labour for dogs and swine will trample pearles under their feet And V. Because it is perillous and full of danger to him that doth it for they will turne upon you and rent you Answ 2 Secondly holy things must not bee given to those Ab indignis who are unworthy of them or wicked because I. They being impure and polluted contaminate and defile all things for a pure thing became impure under the Law by the very touch of a man polluted II. Because it cannot be expected or hoped but that the holiest things being given to those who are wicked will be abused by them and unworthily handled Thirdly holy things must not indifferently Answ 3 and indefinitely be given to all because I. Ab alijs Some hunger after them but
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
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
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
is unlike in three regards viz. I. In respect of the objects or things loved For God and man who are to be loved are divers objects II. In respect of the originall For the love of our Neighbour springeth from the love of God but not contrarily III. In respect of the degree for wee are to love God more then our Neighbour Sect. 5 § 5. Thou shalt love thy neighbour Quest How can we love our neighbour at all seeing we are commanded to love God with all our heart soule and mind Answ 1 First the sincere and true love of our Neighbour is not contrary to the Love of God but according or agreeable thereunto and therefore it takes nothing away from the love of God but is rather a fulfilling thereof Answ 2 Secondly he who loves not his neighbour loves not truely his God The husband is commanded to love his wife even as CHRIST loved his Church and yet he may love his children too yea if he love not his children it is an argument that he loves not his wife a◠the mother of his children The wife is commanded to love her husband and yet she may love her children yea if shee doe not love them it is certaine that shee doth not love her husband the Father of her children Children are commanded to love their Parents and yet they may love their brothers and sisters yea if they doe not love them it is a signe that they doe not love their Parents truely And thus except we love our Neighbour we cannot love our God 1 Iohn 4.20 Sect. 6 § 6. As thy selfe Quest In what sense is our neighbour to be beloved as wee love our selves Answ In this precept Sicent As doth not denote an universall and absolute parity or equality but an analogy and resemblance which likenesse or resemblance principally consists in these things namely First as we would neither doe nor wish evill unto our selves so neither must wee unto our neighbour Secondly as we wish well and doe good unto our selves so we must also unto our neighbour Thirdly as we doe this unto our selves out of a true love unto our selves so also must we unto our brethren Fourthly as we love our selves for Gods sake so wee must love our brother for his sake also Fifthly as wee must not so love our selves that we would sinne rather then displease our selves so neither must wee so love our brethren that we would condescend unto evill rather then displease them Sixthly as we must not love our selves more then God so neither must we love our neighbour more then him Sect. 7 § 7. Vpon these two hang all the Law and the Prophets Quest 1 Wherein doth the whole Law of God consist Answ 1 First the Lord hath summed up all that he requireth in one word Love Rom. 13.10 Love is the fulfilling of the Law Answ 2 Secondly he hath enlarged this word in two In this place verse 37 Thou shalt love the Lord thy God with all thy heart and thou shalt love thy neighbour as thy selfe Thirdly he hath enlarged these two into ten words Deuter. 10.4 And he wrote on the Tables Answ 3 the ten words Fourthly he hath yet further enlarged them into Answ 4 Moses and the Prophets in this verse On these two Commandements hang all the Law and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent hang even as we hang a thing upon a naile Esay 22.23 so the Law and the Prophets hang upon these two precepts Fifthly Love the contents of the Law is twofold Answ 5 viz. I. Of God which consists in worship and therefore First we must worship the true God with internall worship and the love of the heart Precept 1. Secondly we must worship the true God truely Now this true worship of God is described both I. Generally that is we must worship nothing with God but worship him without all mixture of Idolatry Precept 2. And also II. Particularly where we learne that his worship is either First private for we must honour and reverence his name and not blaspheme it Precept 3. Or Secondly publike which consists in the workes of the Lords day II. Of our brother Now this love is either First externall and consists in duties which are either I. Publike and enjoyned Precept 5. Or II. Private towards our neighbour that is First towards his person Precept 6. Secondly towards his chastity Precept 7. Thirdly towards his substance Precept 8. Fourthly towards his reputation and good name Precept 9. Or Secondly internall described Precept 10. And thus we see the summe and contents of the Law Why doth our Saviour reduce all the Commandements Quest 2 to these two the love of God and of our neighbour Because as man consists of two things namely Answ a soule and a body so the body of Religion consists of these two Precepts And as we see all things with two eyes and heare all things with two eares and smell all things with two nostrils and worke with two hands and walke with two feete so in like manner in these two Precepts viz the love of God and of our neighbour we see heare and worke all things that are necessary to salvation And therefore aptly are they reduced by our Saviour unto these two Aureum opus Page 45. What is the meaning of these words On these Quest 3 two hang all the Law and Prophets The meaning is that all other legall obedience Answ which is contained in Moses and the Prophets doth spring from our love unto God our neighbour In the Prophets also is the promise or doctrine of the Gospell Object therefore CHRIST seemeth not to speake aright in this place He speaketh of the doctrine of the Law not of the Promises of the Gospell Answ as appeareth by this question of the Pharise which was the chiefe Commandement not which was the chiefe Promise And therefore CHRIST answereth him directly Vers 43.44.45 VERS 43.44.45 He saith unto them How then doth David in spirit call him Lord saying The Lord said unto my Lord Sit thou on my right hand till I make thine enemies thy footstole If David then call him Lord how is he his Sonne Sect. 1 § 1. How then doth David in Spirit call him Lord. David here Prophesying of CHRIST and ordinarily called The Prophet David may moue this Quaere How he was a Prophet and how he Prophecied Quest There were two sorts of Prophets namely Answ First some were Prophets by inspiration and office that is who continued still to be Prophets as Esay and Ieremy now these were properly called Prophets ordinarily the Jewes called them Prophetae per missionem Prophets by message Rabbi David Rimchi praefat in Psal Secondly some were Prophets onely by inspiration and these lived not as Prophets neither continued they in that calling and thus David and Daniel are called Prophets although the one was a King and the other a Courtier and these the Jewes called Prophetae per Spiritum sanctum Prophets
for there is no more promised unto him than unto all the rest of the Apostles Mat. 18.18 they likewise having authority given to bind and loose Iohn 20.23 and all Ministers in them For Saint Peter did now sustaine and represent the person of the Church and therefore the Keyes were promised to the other Apostles as well as unto him Seventhly as Peter confesseth in the name of all Answ 7 the rest so this power is given both to him and the rest and not to him only for the rest as the Rhemists falsely charge us that wee make Peter a Proctor for others but together with the rest It is controverted betweene us and the Papists Object 5 To whom the chiefe authority to expound Scripture is committed And Bellarmine saith that it belongs unto the Pope and the College of Cardinals Bellarm. lib. 3. de Script Cap. 3. and hee urgeth this verse for the proving of it Christ saith to Peter To thee will I give the Keyes of the Kingdome of heaven therefore the Pope hath authority to expound Scripture and is the chiefest Judge of Scriptures They argue Syllogistically thus Hee to whom the Keyes and power of binding and loosing are given is the chiefest Judge and Interpreter of Scripture in the Church Because by the Keyes not onely power of loosing men from their sinnes is understood but also from all other bonds and impediments which except they be taken away none can enter into the Kingdome of heaven seeing the promise is generall not saying Whomsoever yee shall loose but whatsoever yee shall loose that wee might understand him to be able to dissolve all knots to dispense with Lawes to remit or mitigate the punishment of sinne to determine controversies and to explicate and expound difficult places and deepe mysteries But to Peter and his Successors were the Keyes given Therefore the Popes are the chiefest Judges and Interpreters of Scripture in the Church First here is nothing spoken of the College Answ 1 of Cardinals and therefore this place is unfitly brought for the proofe of their assertion Bellarmine in this place quoted dares not referre the matter to the Pope alone to expound Scripture but joyneth the College of Cardinals with him now either are the Cardinals as well as the Pope Peters successors and then not the Pope onely or else the Pope and Cardinals make up but one body then neither is the Pope alone Peters successor or else as Peter represented the Pope so the other Apostles did represent the Cardinals this I know they wil not affirm for fear of some conclusions which would trouble them or else that the Cardiâ—als are none of Peters successours nor once spoken of or meant in this place and then it is absurdly brought for the proof of their position For if the Pope without the Cardinals cannot expound Scriptures and this place speaks onely of the Pope and not at all of the Cardinals then it must necessarily follow that it is improperly and ridiculously brought for the proof of the Popes power in the judgement of Scripture Answ 2 Secondly here is nothing at all spoken in this place of any one singular successour of Peter or of the chief ordinary Pastour Answ 3 Thirdly by the Keys is meant either I. The preaching of the Word or commission to preach the Gospel and not onely to expound doubts as Doctor Willet thinks Syn. fol. 44. and Whitak de script p. 317. Claves hîc non significant ut vult Iesuita c. The Keys do not here signifie as Bellarmine would have it the authority of interpreting of Scriptures and of opening those things which are difficult and obscure in the Scriptures but they signifie the authority of preaching the Gospel for when the Gospel is preached then to those who beleeve is opened the kingdom of heaven and to those who will not beleeve it is shut Or II. By the Keys is meant the pardon and remission of sins as Amesius thinks Bellarm enervat tom 1. pag. 52. And he grounds this upon Matth. 28.18 19. and Iohn 20.21 22. Or III. By the Keys is meant the whole Ministery which consists in the preaching of the Gospel and the administration of the Sacraments and Discipline by which the kingdom of heaven is opened to those who beleeve and shut against unbeleevers Answ 4 Fourthly the Keys were given to all the Apostles not to Peter onely Matthew 18.18 19. Caeteri Apostoli cum Petro par consortium honoris potestatis acceperunt The rest of the Apostles were received together with Peter into the same fellowship of dignity authority or power Concil Aquisgranens cap. 9. ex Isidor It was not said of Peter exclusively Dabo tibi soli I will give to thee onely the keys of the kingdom of heaven but inclusively of the other Apostles also to whom with Peter this power was common For in this place Christ did not give the keys but onely promised that he would give them hereafter and afterwards when he did give them he spake to all the Apostles equally and alike and not to Peter onely as is cleer from Mat. 28.18 19. Iohn 20.21 22 23. And therefore if the Pope have authority to interpret the Scriptures because the keys were given to Peter then so also have other Bishops and Ministers who were the successours of the other Apostles because to the other Apostles as well as unto Peter were the keys given Answ 5 Fifthly Augustine Tract 124. in Iohan. saith Petrum significâsse universalem Ecclesiam That Peter signified the Catholike Church when the keys of the kingdom of heaven were given unto him And therefore this power of the keys was not given to the Pope onely but to the whole Church Sixthly the Pope is no more Peters successour Answ 6 than any other godly Bishop is no nor so much unlesse he follow Peters steps yea they are not able to prove although they are easily able to affirm it without proof that the Popes are Peters successors both in seat and faith both in place and Bishoprick for it were impious and most impudent to say that they are Peters successours in doctrine and faith as though Peter taught or beleeved that which is taught and beleeved at this day in Rome And it were a work which would well beseem Peters successour to prove his Religion from Peters Epistles which they never yet went about to do Seventhly the gift of interpreting the Scripture Answ 7 according to the Analogy of Faith and the minde and meaning of the holy Ghost is not tyed or peculiar to Rome or the Roman Bishops or to the Pope and College of Cardinals but God gives it to whom he will yea to those who are neither Popes nor Cardinals When one brought Moses word that Eldad and Medad did prophesie and Ioshua out of love unto Moses would have had them forbidden meek and holy Moses answers Would God that all the Lords people were Prophets and that the Lord would put his Spirit upon