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
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
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
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
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
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
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
eternall good things and not to conferre upon Peter and his successors wordly power and pomp Secondly our Saviour in this his commission Answ 2 given to the Apostles and Ministers of the Church speaks not of externall good things but of internall namely of the righteousnesse of the heart of the expiation of the mind and of the remission and pardon of sins which things are not subject to externall power as other corporal things are And therefore it is evident that no political authority or jurisdiction is here promised to Peter or the Pope Thirdly the power of the Keyes doth consist Answ 3 in the remitting and retaining of sins as Iohn 20.22.23 Whose sins ye remit they are remitted c. And therefore no Primacy or externall power is here meant Answ 4 Fourthly the Keyes ought not to be separated from the word and therefore seeing the Preaching of the word is common to all Ministers the Keyes cannot signifie an externall power or Primacie which belongs only unto one particular person Answ 5 Fifthly the Holy Spirit is the Rector and governour of the Keyes for Christ Iohn 20. being about to give them the charge of Preaching and the power of binding loosing doth first breath upon them saying therewith Receive ye the Holy Ghost and therefore no externall and personall Primacie can be here meant Answ 6 Sixthly the use of the Keyes ought not to crosse or contradict the Holy Scriptures but ought to be agreeable and in all things according to the Holy Scrâ—ptures but these ascribe full and absolute power of all things only unto Christ Matth. 28. All power is given to me c. Therefore by the Keyes Christ did not promise any such power to Peter or his Successours Answ 7 Seventhly the power of the Keyes is not absolute or boundlesse but limited and determined and therefore the use of them depends upon the will of him who delivered them and consequently except they be administred according to the will of Christ they are not effectuall but a heady presumption That is Christ neither gave to the Pope nor Peter nor unto any Apostle or Minister absolute power to excommunicate and bind over to Sathan or to remit and pardon whomsoever they will but they must onely bind impenitent and obstinate persons and loose only penitent and obedient or otherwise they shall be punished for abusing their office and power and transgressing their charge If the studious Reader would see this enlarged by many more Arguments let him reade Aret. probl de Clavibus fol. 25. b. 26. a. Quest 2 How or when do those to whom Christ hath committed the keys abuse their judiciary power which with the Keyes is given unto them Answ 1 First the Prelates and Clergie abuse this judiciary power when they usurpe this judiciary power over persons which are not subject to their jurisdiction as if the Church should endeavour to subject resisting and withstanding Heathens to their power and discipline contrary to the practise of S. Paul 1 Corinth 5.12 Or if one particular Church to wit the Church of Rome or France should excommunicate or assume power to cast another Church as of England out of the Communion of the Catholike Church for some errour as they conceive which it holds Indeed one Church may counsel and advise another but not exercise this judiciary power over any Church though in some things faulty which is not under her jurisdiction Answ 2 Secondly this judiciary power is abused by the Prelates when they judge those unjustly which belong unto their jurisdiction that is when they do not judge them according to equity and the Law of God but out of malice or ignorance pronounce those who are Orthodox to be Heterodox and punish them for Heretikes For it often happens that they which have lawfull power to judge use that power of judging unlawfully Thus the Scribes and Pharisees excommunicate all those who confesse Christ Iohn 9 22. So the Papists punish those who are amongst themselves for Heretikes and bring them into their bloody Inquisition if they be found to read and study the Scriptures and begin to acknowledge the truth of the Gospel Thirdly this judicary power is abused by the Answ 3 Clergy when they judge men truly and that for some errours in Religion but over and above impose those punishments upon those who are so condemned for Heretikes which doe not belong unto an Ecclesiastical Court to inflict as if a man being convicted of heresie and condemned for it they should presently endeavour to spoil him both of his life and goods Now this belongs to the Civil Magistrate to inflict these punishments and not unto the Sacerdotall power and therefore it is an abuse of their authoritie to goe any farther then judgement for the execution of the Lawes is to be left to the Civill Magistrate Bishop Davenant de Iudice controv pag. 90. Some Papists Object this place to prove that Object 1 the Pope may by his dispensation dissolve the Oath of Alleagiance Christ saith whatsoever thou loosest in Earth shall be loosed in Heaven Therfore the Pope hath power to dispense with all kind of vowes and Oathes First this text is not understood of every kind Answ 1 of loosing and binding as of Oathes and vowes but of the binding of sins to the impenitent and of loosing and releasing of sins as their own interlineary Glosse expoundeth and the Scripture warranteth Iohn 20.23 Secondly absolute power is not given of binding or loosing but according to Gods will as Answ 2 Lyra expounds it Supposito debito usu clavis c. The right use of the Key being supposed God approveth it in Heaven Now it is not Gods will that lawfull Oaths should be violated but faithfully kept Psalm 15.4 He that sweareth and changeth not shall dwell in Gods house Thirdly this power of binding and loosing is Answ 3 given to all Apostles and their successors Mat. 18.18 And so Hierome confesseth as hee is cited by the ordinary glosse And therefore if this exposition were true then every Priest might dissolve reverse and dispense with Oathes Fourthly whatsoever is said to St. Peter is not Answ 4 said to the Pope unlesse he would shew himselfe to be the true successor of St. Peter both in doctrine and place in the probation of both which he failes The Papists further produce this place to warrant Object 2 the Popes practise of dispensing of pardons and selling of Indulgences affirming that the power of granting Indulgences doth rest only in the Pope as the successor of Peter to whom Christ said whatsoever you loose in earth shall be loosed in Heaven They argue thus That which was given to Peter was given also to the Pope But from this place it appeares that unto Peter was given a full power of loosing sinners both from the fault and punishment Therefore this power is also given to the Pope Cajetan opuse tract 8. Answ 1 First for a full answer of this
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
510 b c. Scribes See Pharisees Scripture Speech Word Word of God Divers singular questions concerning the definition nature markes division necessity writing reading translation use abuse excellency contents exposition power certainty infallibility utility perspicuity purity and Author of the sacred Scriptures and word of God pt 1. fol. 1 2 3 4. 29 b. 30 a. 46 b c. 100 b. 101 a. 103 a. 104 b c. 105 106 107 a. 175 a. 245 a. 331 b. 347 a. 396 b. 397 a. 399 a. 492 a. 500 b. 512 b. and pt 2. folio 34 b. 46 a. 94 a. 137 138. 149 b. 285 a. 312 b. 388 a. Who are enemies to the word of God pt 1. folio 100 b. How many wayes the Scripture speaks and how we may understand what it speakes pt 1. folio 213 214 c. How the word is a seed pt 2. fol. 141 b. 142 a. All are not happy who enjoy the word Part 1. folio 446. Three sorts of wicked words and speeches pt 2. folio 329 a. All our words are observed by God and what words he observes pt 1. folio 350. 521. Scrip. What is meant by Scrip. pt 2. folio 15. Secrets What is meant by this word Secret and who reveale secrets and what is required of us in regard of secrets pt 2. fol. 146 b. Security Divers questions concerning the nature division and causes of security and remedies against it Pt. 2. fol. 317 318 319. Seed What is meant by feed and how many things are observeable therein pt 2. fol. 141 â— 142 a. Seeke What Seeking imports and how many seekers there are pt 1. folio 350 b. 399 b. Why many who seeke Christ find him not and how we must seeke pt 2 f. 171 b. and Pt. 1. fol. 525 a. Selfe-deniall See Deniall Separatists See Anabaptiâ— Sepulchers See Buriall Serpent The nature of Serpents and wherein they may be imitated and wherein not pt 2. f. 21 b. 22 23. Servants Service Divers profitable questions concerning the service and servants of God and Christ pt 1. fol. 320 b. 332 333. 338. 469 a. and pt 2. f. 55. 103 b. The duty of faithfull servants pt 1. folio 469 a. and pt 2. fol. 330 b. Sheepe Why and wherein we should be like Sheepe pt 2. folio 169. 357 b. Shekel There was a double Shekel pt 2. folio 365 b. Sicknesses See Diseases Shooes What Shooes the Apostles must not provide pt 1. folio 15. Sight See Illumination Silver See Gold Simony Against Simony in Patrons of livings pt â— folio 13 a. Simplicity How many sorts of Simplicity there are and wherein good Simplicity doth consist pt 2 folio 23 b. 24 a. Sincerity Wherein sincerity consists and what things are common to the hypocrite and sincere Professor pt 1. fol. 163 a. and pt 2. folio 135 b. Sinne. Sinners Questions concerning the nature author defence hatred pollution power evill easinesse strength and punishment of sinne and remedies against sinne and impediments hindring us from turning from sinne pt 1. folio 58 a. 100 b. 103 a. 113 b. 394 b. 395 396. 409 a. 410. 467 b. 468 b. 489. and pt 2. fol. 2. a. 66 b. 212 213. 301 b c. and pt 1. folio 520 b. Questions concerning our freedome and ascension from sinne Pt. 1. fol. 19 a. 59 b. 129 b. 410 a. and pt 2. folio 45 b. 67 b c. Questions concerning the distinction of great and small veniall and mortall sinnes Pt. 1. folio 185 b. 196. 200 a. 310 b. 311 312. and pt 2. folio 83 b. 84 a. 129 â— c. 274 a. 299 b. The Devill makes all sinne to seeme beautifull unto us pt 1. folio 103 b c. The first sinne of all was Pride pt 1. folio 140 b. How our sinnes are to be borne pt 2. folio 100. Whence it is that men more clearely see other mens sinnes then their owne pt 1. folio 393 394. Sinne is often committed in the performance of good workes pt 1. f. 394. a. How many sorts of Sinnes there are Pt. 1. fol. 408 b. Why we must resist the least and first beginnings of Sinne. pt 1. fol. 342. Sinne is like unto a Feaver and to the Palsie and Leprosie See Feaver Leprosie Palsie Why Christ is said to have come of Sinners or sinfull Progenitors pt 1. fol. 9 a. Questions concerning the sorts and punishments of sinners and how grace is ordinarily wrought in great sinners and the comfort of penitent sinners pt 1. fol. 58 b. 356 a. 409 410 a. 480 481 b. 487 a. and pt 2. fol. 101. 213 b. 220 b. 274. 281. Reliques of sinne in the best Pt. 1. fol. 467. Sitting To Sit. What is meant by sitting pt 1. fol. 116 b. Why Christ sate when hee Preached Pt. 1. f. 134 b. Sleeping To Sleepe How many wayes men are said to sleepe Pt. 2. fol. 143 b. 144 a. Society See Company Sonnes See Children Sorrow See Compunction Souldiers Warre Warfare Whence it is that a Christians life is a Warfare pt 2. folio 50. How manifold our Spirituall Warfare is and who are Christian Souldiers pt 2. folio 50. When Warres are lawfull pt 1. folio 246 a. Soule Wherein the soule excels the body pt 1. folio 342 b. Divers and sundry errours and erroneous opinions concerning the soule pt 2. folio 125 b. 151. 179 b. 180 a. 198 a. 254. 258 a. 380 b. Specters See Spirits Speech See Scripture Spirit Holy Ghost Spirits Specters Spirituall things Questions concerning the names titles Deity Offices person operations comforts and consolations of the holy Spirit Pt. 1. folio 81 b. 82. 144. and part 2. folio 96 b. 116 b. 117. 138. 291 292 293. Questions concerning spirituall things pt 1. folio 254 a. 271 b. 343 a. 401 a. Why men naturally abhorre Spirits and Specters pt 2. folio 155. What is meant by this word Spirit pt 1. folio 138 b. 139. and pt 2. folio 392 a. What is our duty in regard of the motions of the Spirit in our hearts pt 2. folio 305 a. 329 a b. How the workes of spirituall and morall men differ pt 2. folio 350 b. Staffe What staves the Apostles must not have pt 2. folio 15. Star re See Comet Stones How God raised up children of stones unto Abraham pt 1. folio 73 a. What is meant by these words Command these stones to be made bread pt 1. folio 96 b. Strife See Contention Subjects We must be the Subjects of Christ and performe the duty of subjects Pt. 2. folio 103 b. 296 297. Subordination Why it is evill to suborne others pt 2. folio 372 b. Subsidies Taxes Tribute These are to be payed to Princes pt 1. folio 248 a. Succour See Helpe Sunne Questions concerning the Sunne pt 1. folio 256 a. 257 a. 258 a. Superiours The duty of all superiors pt 2. folio 119 b. Supper of the Lord. See Eucharist Suspition The division and prohibition of suspition pt 1. folio 424 b. and pt 2. folio 121 b. Sutes in Law Questions Cautions and
〈◊〉 QVESTIONS Dogâ—â—â—icall OBSERVATIONS Aâ—â— Evangelicall ESSAYS VPON THE GOSPEL OF JESUS CHRIST ACCORDING TO St. MATTHEW WHEREIN About two thousand six hundred and fifty necessary and profitable Questions are discussed and five hundred and eighty speciall points of Doctrine noted and five hundred and fifty Errours confuted or Objections answered together with divers Arguments whereby divers Truths and true Tenents are confirmed By RICHARD WARD Sometimes STUDENT in the famous VNIVERSITIES Of CAMBRIDGE In ENGLAND St. ANDREWS In SCOTLAND And Master of Arts of both the Kingdoms And now a Preacher in the famous City of LONDON Si in Scriptura sacra tantûm essent quae facillimè intelligerentur nec studiosè quareretur nec suavitèr inveniretur veritas Augustâ— de verà religione â—on potentus in verbis Scripturarum esse Evangelium sed in sensu Non in superficie sed in medullà non in serâ—â—num foliis sed in radice rationis Hier. in Epist ad Ephes So they read in the Book in the Law of God distinctly and gave the sense and caused them to understand the reading Nehem. 8.8 LONDON Printed for PETER COLE and are to be sold at his shop in Cornhill at the sign of the Glove and Lyon neer the Royall Exchange M.DC.XL THE DEMONSTRATION OF THE SCRIPTVRES BEing about by the grace of God to cleare some difficulties and to collect a few observations from some verses of this Gospel written by St Matthew it will not bee amisse first of all to resolve a generall question or two Our first question then shall be this Quest 1 How this Booke or any other may bee knowne to be the divine word of God dictated by the Holy Spirit of God and not the humour or fancy of a private erring spirit Answ I answer Scripture is knowne to be Scripture and canonicall bookes are knowne to bee such by these proofes properties infallible markes First by the evidence of the Spirit imprinted in the Scriptures and shewing it selfe in every line of them or the testimonies of the Scripture it self that is the testimony of God speaking unto us in the Scriptures as Rom. 10.8 This is the word of Faith which we preach Rom. 10.8 Secondly the purity and perfection of Scriptures sheweth it to bee Canonicall For they teach nothing but truth and teach all truths necessary unto salvation They are both pure and perfect Psal 19.8 9. Psal 19.8.9 First pure they being a doctrine according to holines a rule to direct our waies in righteousnesse all the exhortations and examples therein tending thereto Secondly they are perfectly holy in themselves and by themselves whereas all other writings are profane farther then they draw holinesse from these which yet is never such but that their holinesse is imperfect and defective Prov. 8.8 and 30.5 Psal 12.7 But the Scriptures are perfectly profitable in themselves to instruct unto salvation a Iames 1.21 All other writings are utterly unprofitable thereunto any further then they draw from them yea they containe full and perfect Doctrine for the pacifying setling and directing of the conscience in all things Many Histories shew us the heavy wrath of God upon man for sinne but the Scriptures onely shew us Morbuâ—â— medicinâ—â— medicâ—â—â— That is both the sickenesse the physicke and the Physitian to cure it Thirdly the consent of one part with anotheâ—â—â—ere being a perfect concord and harmony in all the Bookes both of the Old and New Testament notwithstanding the diversity of persons by whom the places where the times when and matters whereof they have beene written b Acts 26.22 There may seeme some contradiction amongst the writers of holy Scripture but indeed there is none but a perfect harmonie And therefore when we see the heathen history or Apocryphall bookes contradicting the holy history we should stand for the holy Scripture against them but when we see any appearance of contradiction in holy writ we should labour to reconcile it When Moses saw an Aegyptian and an Israelite striving together hee killed the Aegyptian and saved the Israelite c Exod. 2.12 but when he saw two Israelites striving together he laboured to reconcile them saying Yee are brethren why doe ye strive So when we see heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite as for example Iacob cursed Simeon and Levi for murthering of the Sichemites d Gen. 49.7 But Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith They shall returne in the third generation e Ierem. 27 7. But Baruch saith They shall returne in the seaventh generation Baruch 6. Here let us kill the Aegyptian but save the Israelite but when we see any appearance of contradiction in the holy Scriptures we should labour to reconcile them because they are brethren Weemse Fourthly the antiquitie of it the Scripture being the most ancient of all Histories from the creation of the world to the flood was to the heathen Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hid unknowne time there being no humane Historyes of any thing before the flood but the Scriptures beginne at the beginning of the world and continue the History of the world unto the flood Againe from the flood to the Olimpiâ—ds of the Grecians which began but in the dayes of Vzziah was unto the heathen tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fabulous time and all their Histories of Hercules Promâ—thine and the rest being but lying and forged tales but the Scriptures goe on setting downe unto us the History of the Church from the stood even unto the comming of Christ Thus we see how farre Gods word exceedeth humane writings in antiquitie it beginneth with the world f Luke â— As he spaâ—â— by the mouth of his holy Prophets which haâ—e beene since the world beganne and endeth with it g 1 Pet. 1.25 For the world of the Lord endureth for ever Fiftly the Majesty of it in plainnesse of speech the Scriptures seeme at the first view to bee very plaine but at a full sight are full of Majesty above all other writings h â— Cor. 1.17 18.21.24 and 2.15 1 Tim. 5.21 Thus their plaine and cleere manner of setting downe things sheweth them to be Divine i Esa 8.1 Take a great roule and writ in it with a mans pen Behhoret Enosh that is clearely that the simplest among man may understand it so k Deu. 30.11 This Commandement which I command thee this day is nor hidden from thee neither is it far off In the Hebrew it is Lo niphleeth non separatum a te i. e. It is not separated from thy knowledge that thou canst not understand it neither is it farre from thee those things which are obscure which wee cannot take up are said to be farre from us and those things which we understand are said to be neare us l Rom. 10.8 Sixtly the power and force it hath over the conscience it makes often
the stoutest hearer with Faelix tremble and the most stubborne with the souldiers cry out Men and brethren what shall wee doe to be saved Although it bee contrarie to mans corrupt nature yet hath it in all ages won some unto it wheresoever it came and by an admirable force inclining their hearts from vice to vertue The Spirit in us lusteth after envie but the Scriptures gives more grace a 〈◊〉 19.7 Hebr. 4.12 that is the Scriptures offer grace and abilitie to doe more then nature can doe Nature cannot heale a spirit that lusteth after envy or after money or after uncleannesse b Iames 4.5 6. but the Scripture offer more grace to overcome any of these sinnes bee they never so strong Seventhly the certaine prophecies of things to come which none but God could foretell Eightly the admirable preservation of it against time tyrants many other books have beene written which now are lost or falsifyed or grosly corrupted but the Lord by a speciall providence hath still preserved the fountain of the Scripture pure and entire Thus God by his especial care of them shews them to be no other then his divine Oracles Ninthly the Divells rage against those that desire and endeavour to regulate and moderate their conversations according unto the Scriptures those that walke contrarie unto them he keepes in peace c Luke 11.22 and persecutes with war hatred and rage onely The woman and her seed d Apoc. 12.13.15.17 who conforme themselves according to the will of God manifested unto them in his word Tenthly the judgement of God upon those that have opposed it and the professors of it as might bee proved by innumerable examples taken from all ages to instance but only upon the ten bloody persecutors none of them escaping hence out of this life without a stroke of vengeance and some remarkeable iudgement Eleventhly the constant couragious and cheerefull sufferings of many millions of Martyrs who have shed their bloud for the Gospel of Christ and truth of God Twelftly a gracious simplicitie in the writers of these bookes of the Old and New Testament neither fearing their friendes nor themselves but most freely and impartially setting downe their owne faults and infirmities as well as others testifying thereby that in writing they were guyded by the Spirit of God and of truth Thirteenthly the eviâ—ence of Gods Spirit working in the hearts of his Children assuring them that the Scriptures are the word of God whereunto they may safely leane without the least feare or suspicion of error e 2 Pet. 1.9.1 We have a more sure word of Prophesie whereunto you doe well that yee take heed c. Againe The bookes of Scripture containe many mysteries above the reach of humane reason although not against reason because wee may discerne a truth in them and that by groundes and principles of reason Againe the speeches of Scripture aime not at by respects but simply and absolutely give and ascribe all glory unto God alone and above all things perswade us to seeke the glory of God making that the end and aime and primary scope of all our actions Againe a reconciliation of Iustice and Mercy propounded in the Gospell both which meete sweetly in Christ Iustice as it were in a sort giving place unto Mercy Againe the heavenly order set downe and observed in Scripture shew them to be divine there is in the Scripture a fourefold order 1. Ordo naturae 2. ordo coniugalis thori 3. ordo historia 4 ordo dignitatis An order of nature of marriage of history and of dignity all which orders the Scripture marks and for sundry reasons setteth one before another first in setting down the Patriarkes it observeth the order of nature as they were borne As first Reuben then Simeon then Levi then Iudah c. Secondly there is Ordo coniugalis thori according to their birthes and so the children of free women were set first Thirdly there is Ordo dignitatis so Sem is placed before Iaphet for dignitie although hee were yonger So in this Gospell Saint Matthew observes this order Mat. 13. Hee bringeth forth new and old New is first in dignitie although old first in time so Ephes 2. Apostles and Prophets Fourthly there is an order of History observed also by Scripture as in the first verse of the Gospell The booke of the Generation of Iesus Christ the sonne of David the sonne of Abraham Why is Abraham put last after David because the historie is to begin at him So 1 Chron. 3.5 Salomon is placed last amongst his brethren because the Historie was to begin at him yea if we shall marke the heavenly order that is amongst the Evangelists they will shew us that the Scriptures are divine Saint Marke beginneth at the workes of Christ Saint Matthew ascendeth higher to the Birth of Christ Saint Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the Divinitie of Christ and his eternall Generation Lastly a constant and perpetuall testimonie of the Catholique Church which wee call Ecclesiasticall Tradition the Church in all ages allowing of these Bookes as truly Canonicall or as sure certaine and infallible rules of direction for our lives and conversations yea although the Papists themselves dispute of the authoritie and perfection of the Scriptures whether they be perfect and of themselves sufficient unto salvation without Tradition or whether they have authoritie from themselves and witnesse in themselves or from the Church and how we without the consent and testimonie of the Church know them to be Scriptures yet to my knowledge there is no learned Papist doth question the question in hand viz. whether these Bookes of the Old and New Testament be the divine word of God or no neither is there any controversie betwixt us and them in this particular they with us agreeing that the Old and New Testament and every booke in either were written by holy men of God as they were inspired by the Spirit of God a 2 Pet. 1. And thus much for this first generall question The second followes Quest 2 How are the Scriptures divided I answer Foure manner of wayes Answ viz. first in bookes Canonicall and Apocryphall Secondly the Canonicall Bookes are divided into the Old and New Testament Thirdly the Canonicall bookes of the Old Testament into three parts 1. Into the Law i. e. the five Bookes of Moses 2. Into the lesser and latter Prophets 3. Into the Bookes which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Writings The Canonicall Bookes of the New Testament are also divided 1. Into Bookes Historicall 2. Epistles 3. Propheticall as the Apocalypse Fourthly the last division of all the Canonicall Bookes both of the Old and New Testament is taken from the summe of the whole Scriptures and that is into the Law and Gospell b Zanch de sacra script f. 22 Having to handle this question elsewhere more largely I passe here thus briefly
to bee written that wee by the frequent and daily meditating thereof might understand what is necessary to bee knowne what to be beleeved unto salvation And thus much for the first word of the Title viz. Gospel Quest 6 It may yet bee demanded further concerning the Title of this Book what this Matthew was Answ 1 To which I answer for his person hee was the sonne of Alphens by name also called Levi and it is probable that hee was the brother of Iames the lesse f Mat. 10.9 I answer againe for his function hee was a Publican or a Tole-gatherer a calling very odious Answ 2 unto the Jewes First in regard of the office because they conceived these taxes to bee imposed upon them unjustly by the Roman government under which they were now subject Secondly in regard of the office because for the most part they were unjust exacters and oppressors extorting more from them then their due as Zacheus himselfe doth intimate when he saith g Luke 19 8. If I have taken any thing from any man unjustly c. And hence Christ exhorts Publicans h Luke 3.13 to exact no more then that which is appointed unto them Lastly I answer for Saint Matthewes paines Answ 3 labour or imployment this wee finde First Gualt â— that he preached the Gospel as farre as Aetheopia Secondly that hee sealed with his blood Quest 7 the Gospel he had preached being martyred for it From Saint Matthewes calling it will bee questioned why doth God use sinners for the publishing of the Gospel as here Matthew who was a Publicane and afterwards Paul who was a persecutor i Acts. â— 1 Tim. 1.12.13 and Onesimâ—s who was disobedient k Phil. 1â— I answer it is very profitable and behovefull for the patient or sicke person to have a Physitian who hath had experience of his Answ 1 sicknes for he that hath felt the griefe knowes best how to cure and redresse it and therefore the Lord will have quoâ—dam or sometimes sinners to preach unto those that yet are wicked because they know best the nature of sinne and how to apply fit corrosives and salves to every sinfull soule Againe I answer this the Lord Answ 2 doth to shew unto us that when he doth forgive he doth also forget when once wee turne unto God by repentance never to bee repented of hee doth as wholly put our sinnes out of his remembrance as though we never had offended him at all k Ezek. 18 22. Act. 17.30 Again God doth this to encourage sinners to turne unto him that having such presidents they may bee certainely assured that hee who is Answ 3 no respecter of persons will thinke nothing too deare for them whatsoever their former lives have beene if they will but truely returne unto the Lord. Lastly God doth this to demonstrate his Answ 4 power unto us that of great Sinners he can make great Saints of oppressing Publicans faithfull Apostles and of cruell Persecuters constant Professors and Preachers Concerning the time of this Gospel Answ it will be Quest 8 demanded when was this Gospel written by Saint Matthew I answer before any of the other three within 8 or 9 yeares from the Ascension l Athanasius Concerning the Author it will be demanded Quest 9 By whose authority was this Gospel written Answer I answer Saint Matthew was not the Author but the Hand for the holy Spirit was the Author and therefore Castalion erres who thus entitles this booke The Gospel by the Authour Matthew for it is more rightly called by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to Saint Matthew a Sic Tertul Cyprian or the Gospell of our Lord Iesus Christ according to Matthew b Vet. Interp as it is plainly expressed Mark 1.1 The Gospell of Iesus Christ the Sonne of God Quest 10 Concerning the Idiome it will hee enquired in what language this Gospell was written Answ 1 To this some answer in Hebrew and the reason they give for this is because it was written first and principally for the Iewes This was the constant opinion of these Fathers Irenaeus Tertullian Origen Athanasius and Epiphanius all of them giving the fore-named reason that Saint Matthew being an Hebrew writ in Hebrew unto the Hebrewes and Ierome to confirme this tells us that hee found an Hebrew Copy in the Caesarian Librarie and Syrus the Interpreter is so confident herein that hee prefixeth this Title to this Book The Gospell which Saint Matthew preached in Hebrew in the Region Palestina Answ 2 I answer with reverence to so learned Fathers that the exposition of the name Emmanuel Matth. 1.23 doth shew that either first Matthew did not write in Hebrew for then he would not have expounded Emmanuel which is an Hebrew word or secondly that hee wrot both in Hebrew and Greeke or thirdly that he wrot this Gospell in Hebrew and that this addition unto Emmanuel that is if it be interpreted God with us was added by some Greeke Interpreter Now which of these is the certaine truth in truth is uncertaine Indeed the Fathers were not so confident that it was written in Hebrew but Erasmus and other learned Interpreters do as much question it and their reasons for the contrarie opinions are these First because if this Gospel were written first in Hebrew then who translated it into Greeke for none certainly can be produced to have done it the maintainers of this opinion not agreeing herein among themselves Theophilact thinkes that Iohn the Evangelist translated it but Athanasius ascribes it to Iames the Apostle The second reason is because all the other Pen-men of the holy Scriptures both Apostles and Evangelists writ in Greeke which was the most vulgar and knowne tongue then in those parts where they lived and therefore it is not likely that onely Matthew would use a divers idiome or language The third reason is because the proofe alledged by the Fathers proves not their opinion their proofe is Matthew wrot in Hebrew because hee was an Hebrew and wrot to Hebrewes This followes not because the rest of the Apostles were Hebrewes and yet they wrot and preached in Greeke They are Hebrewes sayth Saint Paul b 2. Cor. 11.22 and so am I. The fourth reason is because if we should grant that this Booke was written by Saint Matthew in Hebrew we must grant also that wee have not the Fountaine of this Gospell but a streame onely flowing from the Fountaine and derived unto us as Maldonate sayth by some uncertaine Authour Now it is not to be admitted or granted that this Translation which comes wee know not from whom should bee coupled with the rest of the Evangelists and Epistles whose fountaine it is granted wee have that is as they were written by them and not translated by others The fift reason is because the Hebrew words which Saint Matthew for some causes doth retaine in this Gospell he doth interpret not into other Hebrew words
of this Answ see Iunij Paarell fol. 8. They further object the word Halma doth Object 4 not alwaies signifie a Virgin but sometimes a young woman who is married I answer it signifies alwaies in Scripture a Answ 1 Virgin except onely Prov. 30.19 where Halma is taken not for a pure Virgin but for a Virgin in shew or outward appeareance as verse 20. I adde one answer more which may serve as Answ 2 a generall solution of all these objections That we have the testimony of the holy Spirit in this verse confirming from heaven unto us that this prophecie is meant onely of Christ the true Messias Answ 3 Lastly because this question is not questioned amongst Christians as also because others r Mayer s Pareus s handle it something largely I therefore prosecute it no further Sect. 2 § 2. Behold a Virgin shall bee with child c. A Virgin in Hebrew is Halma Exposit derived from the root Halam which signifies to hide because Virgins were wont warily to be retained and detained in their Fathers house untill they were espoused Observ Teaching all Parents carefully to regard the chastity of their daughters and neither by ill examples or too much liberty or by suffering them to frequent the society of wanton persons endanger the staining of their Virginity Some hence may question why are they so charily to be kept Quest they are filia bonae spei very hopefull vertue shewes it selfe in them and therefore what neede is there to keepe them like Lyons in a grate or birds in a cage we hope wee may safely suffer them sometimes to runne and fly abroad I answer first Casta est quam nemo rogavit perswasion Answ 1 is strong and there are subtile inducements unto lewdnesse and little doe we know whether they will hold out or yeeld untill they be assaulted and therefore the safest way is to preserve them from all cords of vanity that draw on iniquity Å¿ Esa 5.18 that is all occasions that may provoke unto sinne Secondly Nature is flexible and youth easily Answ 2 to be seduced the least sparke will set gunpowder on fire and dry flaxe burneth quickly there is naturally some wantonnesse in young maides as well as in young men and therefore parents should bee the more carefull of them giving no way to their wantonnesse but circumspectly curbing and warily restraining it Thirdly Virginity is a Iewell never to bee Answ 3 recovered being once lost and therefore parents in regard of their owne reputation and their childrens perpetuall credit should have a carefull eye over them § 3. His name shall be called Emmanuel which Sect. 3 being interpreted is God with us Three things may bee observed from these words Observa 1. There is none so pure but malice can deprave no truth so infallible but the perverse braine of man will object against it 2. This verse evidently proves the deity of Christ because this name Emmanuel given unto Christ doth testifie that in the person of Christ God is with us i. e. united with our flesh 3. yet there are some who dare oppose the truth of it Eniedinus a Samosatenian Heretike doth here Obiect 1 object It followes not that Christ is God because he is called Emmanuel 1. because many are said to be that which they are not 2. Many have beene called Emmanuel who were not Gods Answ 1 I answer first It is blasphemie to say that Christ is not that which hee is called for if so their God should mocke and deceive his people and Ioseph and Christ by a false name which is blasphemy to utter Secondly Other Emmanuels have nomen sive re Answ 2 Christ nomen et reâ—â— others are onely so called but unto Christ the name doth truely agree hee having this name given unto him to expresse the nature of his person he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the New Testament doth ever and anone confirme as the word became Flesh and God was manifested in the Flesh and the like phrases And therefore he onely is the true Emmanuel It is very doubtfull saith the same hereticall Obiect 2 objecter whether Christ were called Emmanuel or not because neither the Angel nor the Evangelist doe call him Emmanuel but Iesus I answer First if hee bee Iesus the Saviour Answ 1 then is hee God and man because none could save us but such a one as is proved before verse 20. Secondly God called Christ Emmanuel not for Answ 2 this end that it should bee the proper name of the Messias but that it might signifie his wonderfull person mercy and grace in being God and Man and becomming Man for us and therefore the Angel from that prophesie Esa 7.14 saith that in regard of his person he shall bee called Emmanuel but his proper name shall be Iesus Thou shalt call his name Iesus verse 21. VERS 25. And Ioseph knew her not Vers 25 untill shee had brought forth her first borne sonne c. He knew her not Donec untill c. that is Exposit hee never knew her at all for so Donec signifies as it is said Samuel saw not Saul untill the day of his death t 1. Sam. 15.35 that is hee never saw him after the words here used are Greeke but the phrase Hebrew for this is frequent in the Old Testament as Michal had no child untill the day of her death 1. Sam. 6.23 i. e. she had no more children at all afterwards That Ioseph never knew Mary at all the Church hath alwaies held and that for these reasons First because it doth establish an Article of out faith natus ex Virgine that is of one who was a Virgin when he was borne and this is of absolute necessitie to be beleeved yea continued a virgin all her life time after and this we are verily perswaded of Secondly because the Fathers with an unanimous consent have both alwaies called her Virgin and also held this opinion condemning those for heretickes that thought the contrary as may be seene in Epiphanius Augustine Hierom and divers other Fathers Thirdly some of the Fathers and Gualter upon these words for the proofe of this opinion have argued from the Prophet saying x Ezech. 44.2 This gate shall bee shut it shall not be opened and no man shall enter in by it because the Lord the God of Israel hath entred in by iâ—â—herefore it shall be shut But this reason serâ—â—â—â— not of much weight that place not bearing it without allegorizing the place as shall God willing bee shewed else where Fourthly it is not likely that Ioseph being a just man would know her whom hee knew to bee the Mother of his Lord or expose to a common use that vessell which the Lord had thus sanctified especially considering that he was of the age of 80. yeares when he was contracted to her as saith Epiphanius Obiect 1 But against this opinion Helviâ—â—us Nestorius Ievinianus and divers others object
thither and therefore I leave it Answ 2 Secondly I rather thinke they came hither because it was the Metropolis and therefore they hoped to finde the King of the Jewes Answ 3 there Thirdly they came hither also to bee instructed of the Priests as those who perfectly knew where the Messias was to be born for the starre not appearing unto them they knew not of themselves how to direct their course and therfore repaire unto those whom they thought were able to instruct them VERS 2. Saying Where is the king of the Iewes Vers 2 that is borne for we have seene his starre in the East and are come to worship him This verse may admit a double sense First Allegoricall Sect. 1 secondly Literall This verse may be Allegorized two manner of wayes First frivolously and foolishly Secondly fruitfully and profitably The Monkes ridiculously allegorize this Starre We have seene his starre Five starres are seene say they First a Materiall starre which is that here spoken of Secondly a Spiritual starre which is faith Thirdly an Intellectuall starre that is an Angell Fourthly a Naturall starre which is the Blessed Virgine Fiftly a Supersubstantiall starre which is Christ These as meere fansies I omit This verse may be commodiously allegorized thus First the starre signifies Religion because as the starre shineth so doth Religion and so ought the Religions a Matth. 5.16 Phil. 2.15 Secondly the East wherin the starre arises signifies Youth b Eccles 1.5 and therefore Religion and Repentance are not to be deferred unto old age c Eccles 12.1 The Jewes were enjoyned to offer up unto God a Lambe of a yeare old to Obser 1 teach us to offer up our youth and strength unto God Thirdly the most plaine and profitable Allegorie is this The Starre onely here directs Obser 2 us unto Christ teaching us there-by that none can come to Christ except hee bee enlightned from above and drawne by the Father d Ioh. 6.44 as wee have an example in Lydiâ— the Lord having opened her heart shee heard the Disciples of Christ willingly e Act. 16.14 But against the truth of this some things are objected Obiect 1 First wee are brought unto Christ by the word as appeares Rom. 10.17 Faith comes by hearing and hearing by the Word See also Eph. 1.13 After ye heard the word of truth yee beleeved So likewise 2. Pet. 1.19 Yee have a sure word of prophesie which shines as a light in a darke place In these texts faith is attributed to the preaching of the word and not to heavenly illumination Answ This is true that faith is wrought by the word by which also wee are brought unto Christ but first the heart is enlightned from above by which it is enabled to understand the word for untill we understand with the heart we cannot aright heare with the eare f Matth. 13.15 and Rom. 11.8 Spirituall things are spiritually discerned and neither the naturall man nor the nature of man can aright understand those things that are of God g 1 Cor. 2.14.15 Obiect 2 Secondly Christ himselfe is the Starre by whom we are brought unto him hee being the bright and Morning starre h Rev. 22.16 and therefore not the illumination of the Spirit of God Answ Wee must distinguish betwixt some certaine particular and inferiour starre and that bright Morning starre Apoc. 22.16 called also Lucifer or the Day starre i 2. Pet. 1.19 c. yea more than a starre the Sunne which gives light unto all the starres k Malach. 4.2 And therefore there is an order to be observed in these things which is this First there is a starre which obscurely admonishes and moves this is the internall but common and generall motions of the holy Spirit as after Peters Sermon being pricked in their hearts they cry out What shall we doe to be saved l Act. 2.37.38 These generall motions and commotions a man may have within himselfe for a time and yet not be brought home unto Christ and without these we cannot at least ordinarily be brought unto him and therefore prayer is necessarily to bee adjoyned to the hearing of the word that so we being assisted in the hearing thereof from above it may become profitable unto us Secondly there is the word directing for this is Gods owne ordination that wee should bee taught only by his word the preaching rhereof being the power of God unto salvation m 1 Cor. 1.18.21 as we see by experience even from the word of God Philip preaches and then the Eunuch understands and beleeves n Act. 8.35.37 Peter preaches and Cornelius and all with him receive the holy Ghost o Act. 10.5.54 And therefore wee must not expect Enthusiasmes or divine revelations and neglect the word but we must have recourse to the Law and to the Prophets that they may direct us unto Christ True it is that the word doth not work in us or upon us either ex opere operato by the bare preaching of it or incantative by way of inchanting or charming of us yet wee must confesse and acknowledge yea expect and long for the operation of God in his owne ordinance the word which therefore is called the word of reconciliation p 2 Cor. 5.19 God by the word reconciling us unto himselfe and without whose gracious assistance the word will become altogether unprofitable q Mich. 3.6.7 Thirdly there is a Sun or a bright and shining Morning starre which is the testimony of the Spirit of Christ within us enabling us boldly and confidently to call God Father r Rom 8.15 and Gal. 4.5.6 which is called a Sunne Malach. 4.2 and resembled thereunto in regard of a threefold property it hath First in regard of his firme fixed and apparent light Å¿ Esa 60.1 we thereby beholding as with open face the glory of the Lord t 2 Cor. â— 18 assuring us of an interest in Christ and of salvation by him Secondly in regard of his feruent heat making us zealous of good workes and enflaming all the affections of the soule with an ardent desire to obey God in whatsoever he requires and to approve our selves unto him by true holinesse and unto others by equity righteousnesse and unblameable lives u Esa 60.3 and Tit. 2.14 Thirdly in regard of solid joy which it brings unto us when the Sunne beginnes to rise then the birds beginne to sing and most creatures delight in the sight thereof for this internall evidence of the Spirit of God doth worke in us joy unspeakable and glorious Read Isai 60.19.20 Apoc. 21.23 and 25.5 and 1. Pet. 1.8 Thus much for the Historical sense of this Sect. 2 verse wee now proceed unto his literall sense In the historicall sence of this verse Obiect I will answer an objection and then resolve divers necessarie questions The Papists to prove that the Pope hath both Regall and Sacerdotall power argue thus That power which was
the sinner shall be cast into hell that is every sinner an indefinite proposition being equipollent to an universall and yet many Publicanes and Harlots have come unto heaven how then is every word fulfilled I answer first all the threatnings of God are conditionall and therefore if the condition required be fulfilled then they shall not come to Answ 1 to passe but if the condition be not accomplished then they shall certainely perish that are threatned i Ezech. 18.22.26 Secondly threatnings sometimes have a double sense first Literall and this sense is alwaies Answ 2 conditionall Secondly Allegoricall and this sense is alwaies true as for example Ionah goes through Niniveh and cryes yet 40 dayes and this citie shall be destroyed k Ionah 3 4. the literall sense of which commination was conditionall that is if Niniveh repent her not then within 40 dayes after this denunciation she should be destroyed but they repent and are therefore spared The Allegoricall sense of this Prophecy was true because about some 40 yeares after this they returning unto their former wickednesse the citie was overcome and destroyed Thirdly it is most certaine that all sinners shall be cast into hell but not all that are or have Answ 3 beene sinners for then none shall bee saved but onely those that continue in their sinnes and will neither by mercies nor judgements promises nor threatnings be weaned from them but qualis vita finis ita as they have lived in sinne so they die in iniquity without true and unfained repentance And thus all the threatnings of God rightly understood shall be fulfilled It may be objected againe God threatens to bring many temporall plagues and calamities Obiect 2 upon the wicked in this life and yet we see none florish so much nor abound with wealth as they doe a Psa 73. I answer first certainely God spares wicked Answ 1 men a long time rarely punishing any speedily si quoties peccant homines sua fulmina mittat Iuppiter for if he were as ready to punish as men to offend who could escape and therefore he forbeares a long time for these two causes I. That thereby hee may lead sinners to repentance b Rom. 2.5 And II. That hee may gloryfie his long suffering and patience according to his owne proclamation of himselfe c Exod. 34 6. Hee spared the old world after he tooke notice of their impieties 120. yeares d Gen. 6.3 which is called the great long suffering of God e 1 Pet. 3.20 Secondly though God spare wicked men long Answ 2 yet he will not spare them alwayes for at length hee will awake as a gyant refreshed with wine and smite his enemies f Psa 78.65 Pharaoh was ten times admonished but at length utterly overthrowne God expects untill their sins come unto maturity and then punishes Thirdly though these generall threatnings are Answ 3 universall that is although God threatens in generall all wicked men with many temporall judgements yet he doth not alwaies inflict them upoÌ„ every particular offender neither dealeth the Lord alike with all wicked men in outward things because he would have us know that neither love nor hatred can be known by these Answ 4 externall things Fourthly God denounceth divers and sundry judgments against al wicked men that all might Answ 4 learne to feare and none think himself secure or safe God threatens all and punisheth some even in this life that every particular man might looke unto himselfe Tunc tua res agitur paries cum proximus ardet when the Lord threatens all and corrects one wicked man he would have every one to remember that they have deserved to be thus punished and that the threatnings of God are denounced against them as well as others and therefore they had need to feare need to beware need to looke about them need to prevent the storme that is comming neede to kisse the son before he grow angry with them and so they perish by his just wrath g Psa 2.11 And this is one of the chiefe ends of Gods temporall menaces to make all men fearefull to offend him and carefull to please him and therfore every threatning according to thâ—â—oâ— Ghosts meaning shall bee accomplished in Gods appointed time Obiect 3 It wil be objected again God hath made many gracious promises unto the righteous that they shall lacke no temporall blessing that is good h Psa 34.10 37.25 that they shall bee protected from all temporall evils i Psa 91.10.11 Righteousnesse having a promise both of this life of the life to come k 1 Tim. 4.8 and yet notwithstanding all these we see that for the most part they are under the crosse and miserable calamities l 1 Cor. 4.11 c. Answ 1 I answer first certainely affliction is the portion of Gods Children Hebr. 12.7 8. the crown of thorne being seldome off their heads Answ 2 Secondly the time will come when they shall be crowned with a crowne of Glory m Rom. 8.17 and that reward shall aboundantly recompence all their afflictions n Rom. 8.18 1 Cor 4.17 Thirdly in the meane time they shall not be left destitute 2. Cor. 4.4 but shall be helped one Answ 3 of these three wayes either I. Re delivered from their affliction as Iobs adversity was turned into prosperity yea greater then ever hee had before so Daniel was pulled out of the Lyons den and the three Children out of the fire and raised unto honours Or II. Consilio God will afford unto them prudence and patience in their affliction he will strengthen and support them to undergo whatsoever he laies upoÌ„ them it is all one thing whether the burden be taken away from the shoulders or the shoulders strengthned without any harme to undergoe and beare the burthen Or III. Solamine God will afford unto them internall comfort and peace of conscience and joy in their sufferings o Rom. 8.37 And thus the Lord doth performe his promises unto his children either by delivering them from dangers or relieving their wants or strengthning them by his grace to undergoe his hand or by the internall comforts of the holy Spirit Vers 18 §. 1. VERS 18. In Rama was a voice heard mourning Sect. 1 and weeping and great lamentation Rachel weeping for her children and would not bee comforted because they were not It may here be asked where Rama was Quest I answer first there was Ramathaijm in mount Answ 1 Ephraim as may be seene 1 Sam. 1.1 and Iudg. 4.5 Secondly there was Ramah in Nephthali Iosh Answ 2 19.36 Thirdly there was Rama in Benjamin Iosh 18.25 Answ 3 Iudg. 19.13 Fourthly hence some will not have Rama Answ 4 here taken for the name of a City but according to the interpretation of the word Ramah doe expound these words in this manner in Rama that is in excelsis on high was a voyce heard But Fiftly
Rama is here to be taken for that Answ 5 Ramah which was in Benjamin and neere unto Bethlehem § 2. Rachel weeping 〈◊〉 her children Sect. 2 Who is meant here by Rachel Quest Or what was this Rachel I answer first Rachel was one beloved of God Answ 1 yet shee was afflicted teaching us that the best are subject to affliction Secondly but Rachel was now dead and therfore Answ 2 the Prophet uses a Prosopopeia See D. Mayer upon this verse Teaching us that in the study of divine things Observ there is a great use of figures and humane learning the Scriptures have figures yea fables as shall be else where shewed therefore there is need of humane literature for the true understanding thereof Arts are handmaids unto divinitiy he will scarce ever prove a good Theologue that is deprived of these attendants I. The knowledge of the originall tongues are needfull that so we may draw the water of truth from the very fountaines II. Philosophy expounds III. Logicke confirmes IV. Rhetorick perswades and therfore the best divines doe teach Rhetoricall places as Hyperius Erasmus Melancthon Perkins and divers others but of this more largely else where §. 1. VERS 19. Vers 19 And when Herod was dead behold an Angell of the Lord appeareth unto Ioseph Sect. 1 in Egypt in a dreame It may here be doubted Quest whether Herod died a naturall death or if he went out of the world after so many bloudy cruelties without some remarkeable judgement It should seeme hee did because the Scripture makes no mention of any thing but that onely he died neither expressing when nor how I answer first that he dyed about two yeares Answ 1 after Secondly as his life was short after this unheard Answ 2 of cruelty so it was miserable a Ioseph lib. 2. de Bell. Iud. cap. 22. as may appeare by this description of it Hee first was stricken with an extreame burning heat within which so fast consumed his meat that hee had continually a most greedy desire to feed but could never be satisfied his intrails rotted in his body he was tormented with most cruell pangs in his genitals and his feet were greatly swolne To all this was added a putrifying of his privy parts crauling with wormes and a most horrible stinch proceeded from him in which miserable lothsome case hee continued some weekes and then dyed Sect. 2 § 2. This verse may bee allegorized thus Herod is sin and as long as he lives and raignes Christ doth absent himselfe and will not come unto his people Herod must dye before Christ will returne sinne must bee mortyfied before Christ will come unto the soule whence it may be questioned Quest Why is there no participation of Christ before mortification I answer first because the Holy Spirit will not come into a polluted vessell God and Mammon Answ 1 cannot dwell together b Matth. 6.24 one Temple cannot hold the Arke and Dagon 1 Sam. Non bene conveniunt nec in una sede morantur sin and grace Satan and Christ will never bee immates or cohabitants in one and the same heart at one and the same time and therefore sinne must bee expulsed before Christ wil be entertained Answ 2 Secondly to dye and to live are contraries as the Apostle St Paul saith how can hee that is dead in sin live therein c Rom. 6.2 A man cannot be alive and dead at one instant in one sense and therefore we cannot pertake the spirituall life of grace and Christ untill sinne dye d 1 Cor. 15 Christ will rather continue an exul in Egypt then come into Israel so long as this Herod sin is alive and therfore if we desire the fruition and possession of Christ in the soule wee must labour to fight against e 1 Pet. 2.11 to mortifie f Col. 3.5 all carnal affections in us putting off this old garment of sinne and casting it from us that so wee may bee clothed with that new man Christ Jesus g Rom. 13 12.13.14 Vers 20 §. 1. VERS 20. Saying arise and take the babe Sect. 1 and his mother and goe into the land of Israel for they are dead which sought the babes life Quest It may bee demanded What was the end of Christs flying into Egypt and returning from thence Answ 1 I answer first this was done that in the beginning of Christs nonage he might show that hee was borne to undergoe many temporall miseries Secondly that in regard of that estate of humanity Answ 2 which he had undertaken he might as a man have a care of his life in foreseeing and preventing all dangers that may ensue Thirdly this was done that Christ hereby Answ 3 might shew that it was he alone that was appointed by God to bring us out of spirituall Egypt into the promised land of eternall rest Sect. 2 § 2. And goe into the land of Jsrael Quest It may be asked why must Ioseph returne with Christ into Israel Answ 1 I answer first that he might be educated and brought up amongst his owne people Observa where was the law of God and the true Church of God teaching us that parents should be very carefull of the pious education of their children that they may have both good instruction and discipline and also good example Now there is a three-fold good education the I. Learned this is good for those that are able to allow unto their children some learning that they may be the more capable of religion The II. Is sober to teach them humanity and humilitie towards all and sobriety and temperance in themselves The III. Pious and holy and this is required as well as the former of all parents to endeavour by Catechising instructing and godly example to educate their children in the feare and nurture of the Lord. Secondly this was done also that it might be Answ 2 knowne that Christ was an Israelite least otherwise hee should have beene called an Egyptian Thirdly this was done for Iosephs and Maries Answ 3 sake that they might be no longer afflicted then was necessary God not suffering his to bee afflicted save onely for a moment § 3. Because they are dead who sought the babes life Sect. 3 Here it may bee demanded who were they Quest 1 that sought the childs life and now are dead First Hierome thinkes it was the Pharisees Answ 1 and Sanhedrin a Hiero. 1. and he is moved to this opinion for these reasons I. Because it is spoken in the plurall number mortui not mortuus they are dead not he is dead II. Because they were troubled as well as Herod vers 3. and as Hierome thinkes consulted also with Herod against Christ III. Because they were slaine by Herod as we shewed before vers 3. Some b Gualt ◠deny S. Hieromes second reason affirming that the Parisees did neither lye in wait for the life of Christ nor consult to kill him Secondly this is certaine
they have other writings of more worth than these are Danaeus in Epiphanio calleth these Nasahaeos The fourth sort of Nasarites which are the second hereticall are of the Christians borne in Pella in the yeare of Christ 37. who would have all the ceremonies to be observed and that for these two causes I. Because the Apostles themselves observed them for a time II. That so they might avoid persecution Gal. 3. Quest 3 How may this be applied with Benefite or to whom Answ I answer It may bee applyed either unto Christ or into our selves Quest 4 How may this be applyed unto Christ Answ I answer Christ is a Nazarite I. Literally according to the second sort of Nazarites because he was brought up there II. Spritually according to the first sort of Nazarites but not one of those who were separated and set apart unto God BY VOVV but by the Ordination and appoyntment of God Quest 5 How may this be applyed unto us I answer Wee as the members of Christ ought also to bee Nazarites unto God Nazar signifies one that is separated Answ as Ioseph amongst his brethren and divers others Gen. 49.26 and Deut. 3.16 and Lament 4.7 and Amos 2.11 that is first in generall wee must bee separated from the world c Rom. 12.2 1 Ioh. 2.15 Secondly particularly I. First cut not the haire let no razor come upon your heads this hath a double signification first it signifies fortitude and strength teaching us three things 1. To bee constant and resolute in our obedience that nothing may divert or hinder us from the service of God 2. To fight manfully even unto bloud against sinne Hebr. 12.4 3. To bee constant in the profession of the truth even unto death as the three children d Dan. 30.17 were Secondly it signifies a certaine neglect of outward ornament or bodily adorning Teaching us to mortifie our affections unto the world to labour that the world may bee crucified unto us and that we may looke upon it as a dry branch and a withered stocke wherein there is no beauty nor comelinesse that wee should desire it II. Secondly abstaine from wine this signifies temperance and therefore let us learne to mortifie our affections in all worldly things using the world as though we used it not e 1 Cor. 7.30.32 Principally take heed of Drunkennesse this breakes our vow of a Nazarite unto God III. Thirdly touch no dead carkasse that is leave all mortified affections the lusts that are killed let them never be revived the sinnes that are left let them never bee learned f Rom. 6.2 put off sinne for ever and take heed of turning with the Dogge to his vomit or the Swine that is washed to the wallowing in the mire lest that the latter end bee worse than the beginning g 2 Pet. 2.20.21 CHAPTER III. Vers 1 Sect. 1 §. 1. VERS 1. And in those dayes Iohn the Baptist came and preached in the wildernes of Iudea Obiect THE Papists object this place to prove the lawfulnesse of Monasticall Vowes arguing thus Iohn Baptist lived from a childe in the wildernesse therefore it is lawfull for young ones to professe Monkerie Answ 1 I answer First Iohns example was extraordinary as his office and calling was singular and therefore he is no more to be imitated and followed in his solitary life than in his diet of Locusts and wilde honey he sprang also in his mothers wombe which I thinke Monkes and Eremites doe not Answ 2 Secondly it is not certaine at what yeares Iohn entred into the wildernesse for hee was thirtie yeares old when hee came and preached in the wildernesse as followes afterwards b Willet Synops f. 343. Sect. 2 § 2. In those dayes Here divers questions may be propounded Quest 1 First in what yeare of Christs age was this Answ I answer This seemes to bee presently after Christ turning aside into Nazareth mentioned Chapter 2.23 but it is not for it was in the 15 yeare of Tiberius and in the 30. yeare of Christ as appeares by another of the Evangelists a Luk. 3.1.23 Quest 2 How could Christ be so long time unknowne seeing there had been so many manifestations of him Answ 1 I answer First because those revelations of the wise men of Anna and Simeon and of the Sheepheards and the consultation of the Priests were all private Answ 2 Secondly because God had given them over to drowsinesse and the spirit of slumber and therefore they did not marke nor observe these things Quest 3 Why are there so many yeares intermitted wherein there is no mention made of Christ For hee came out of Egypt when hee was about two yeares old and at this time hee was about 30. as is sayd before so that for the space of 28 yeares there is no mention made of him Answ 1 To this I answer first of all Certainly many things are omitted by this our Evangelist as first the Purification of the Virgin before Christs flight into Egypt Secondly Christs disputation with the Scribes when hee was about twelve yeares old b Luk. 2 4◠Thirdly this obedience unto his parents Luk. 2.51 Fourthly his growth and increase in Spirit and Grace Luk. 2.40 Stature of Body Luk. 2.52 Fifthly and many things were done in this interim which are not mentioned at all This was done to teach us that the holy Answ 2 Spirit would not satisfie our curiositie but declare onely the things which appertain unto salvation The holy Ghost writes not Observ what wee curiously desire to know but what seemes best unto himselfe the will of God being regula recti the true rule of equitie What dayes or times were these to the Iewes Quest 4 I answer Miserable and full of calamitie for first they were in subiection under the Romanes Secondly Pilat was governour who had mingled their bloud with their sacrifices c Luk. 13.2.3 Thirdly Herod their King was lascivious and cruell Fourthly the Scribes and Lawyers were divided into divers Sects the Pharisees were proud and superstitious the Sadduces prophane and Atheisticall the Esseenes few and despised Fifthly the Priests were covetous corrupting all things their sacrifices were polluted their governement changed having two high Priests at once Sixthly the common people were contumacious and on all sides afflicted and in diebus illis in those dayes comes the preaching of the Gospel unto them Teaching us that affliction strowes the way to mercie adversitie being unto mercie Observa as the foyle unto the Diamond the greatnesse of mercie not being perceived untill wee want it and therefore the Lord afflicts that mercie may bee the more sweet and acceptable unto us What times and dayes were these to Iohn Quest 5 Baptist who now began to preach the Gospell These were the dayes when hee was called to preach the Gospell Answ and to prepare the way for Christ for before this time hee was in the wildernesse d Luk. 1.80 whence two
that the sence is the Church of the old Testament is now abolished and the Church of the New Testament is ready to take place by Christs comming and therefore repent It may be asked againe Why is it called the Quest 2 Kingdome of Heaven I answer for these two causes Answ the first is negative and belongs unto the Jewes left that they should any longer expect an earthly kingdome they thought that when Christ came they should be made free from their Roman bondage as the Samaritane woman sayd when the Messias comes restaurabit omnia hee will restore all things g Ioh. 4.25 but Christ doth contradict this positively affirming that his kingdome is not of this world h Ioh. 18.36 The second cause is affirmative and belongs unto us that we might know the state and dignitie of the Evangelicall Church as if holy Iohn here would say I call you not unto the Roman or Chaldean or Egyptian or Assyrian or Persian Kingdome I invite you not unto a fraile wavering earthly mortall and momentary Kingdome but unto a coelestiall the Kingdome of heaven Teaching us Observ that the Church of Christ is an heavenly Kingdome it is thus called by the Evangelist elsewhere the kingdome of heaven is like unto a man which sowed good seed in his field i Matth. 13.24 And againe the kingdome of heaven is like unto a man that is an house-holder k Matth. 20.1 And againe he that is least in the kingdome of heaven is greater than Iohn Baptist l Matth. 1◠11 Here a doubt may arise How doth it appeare that the Gospell of Quest 3 Christ is an heavenly kingdome seeing it is in and upon the earth I answer Answ It appeares to be such three manner of wayes First by the King thereof Secondly by the People thereof Thirdly by the state of the Kingdome First the Gospell appeares to be an heavenly Kingdome Rege by the King thereof which is Christ an heavenly King m Esa 9.6.7 Zach. 9.9 Heb. 1.8 2.9 Secondly the Gospell appeares to be an heavenly kingdome Plebe by the People because the subjects hereof ought to bee heavenly according to that of the Apostle the Christians conversation should bee in heaven n Phil. 3.20 and that in a double regard both extra and intus in the life and in the heart First extra in the outward man our life must bee pure and Angelicall immaculate and unblameable in the sight of the world o Phil. 2.15 Secondly intus in the heart and inward man and that in a two-fold respect both I. in the judgement the vaile being taken away from our mindes and understandings p 2 Cgr. 3.16 wee hereby being made more able to discerne betweene those things that differ not being now children in understanding but men q 1 Cor. 13 12. And II. in the affections when they are set upon those things that are above not upon those things that are beneath r Col. 3.1 ◠hungring and longing in our soules to bee made partakers of them rather than all temporall treasures with Saint Paul desiring to bee dissolved s Phil. 1.23 that we may bee clothed with our house which is in heaven t 1 Cor. 5.2 Thus the Subjects of this kingdome should learne and labour to know what is good and heavenly to love what is good and heavenly to doe what is good and heavenly because they are subjects of a kingdome which is heavenly Thirdly the Gospell appears to be an Heavenly kingdom ex regni statu by the state of the kingdome that is first by the present state therof because now it is spiritually governed by the holy Spirit the Ministers of the Gospel secondly by the future estate thereof because it leads and brings unto heaven and the heavenly kingdome to that immortall inheritance and eternall happinesse which wee cannot bee deprived of a Luk. 12.32 and 1 Pet. 1.4 And for these causes and considerations it is most aptly called the Kingdome of heaven Sect. 5 § 5. Is at hand It may here bee demanded how doth this kingdome approach Quest I answer first negatively not by removeall Answ 1 or change of place or by any mutation in God this kingdome doth not come from some remote place nearer now unto them then it was or from the Lord who is now of another minde then hee was Secondly affirmatively it drawes nigh unto Answ 2 them by the manifestation thereof by Christ Teaching us Observ that the preaching of the Gospell doth bring the kingdome of God unto us Whence it is called the Gospell of the kingdome Mat. 4.23 and 9.35 and Mark 1.14 and that in a double regard First because it is the means of regeneration Wee being begot by this incorruptible seed the Word of God b 1 Pet. 1.23 and without holynesse and purity the fruits of this regeneration there is no salvation c Hebr. 12.14 secondly because it begets faith for that comes by hearing and hearing by the word d Rom. 10.14 and without this faith we cannot please God e Heb. 11.6 §. 1. VERS 3. For this is hee that was spoken of by the Prophet Esaias saying the voice of one Sect. 1 crying in the Wildernesse prepare yee the way of the Lord make his paths straight § 1. Prepare ye the way Vers 3 What need is there now of preparation seeing that Christ is already Quest 1 come into the world neither is there any further expectation of him untill the day of judgement I answer first Christ is not to bee expected Answ 1 Corporally but Spiritually for although hee bee in heaven where hee shall remaine untill the last day when hee comes unto judgement yet notwithstanding he comes daily unto us both by his word and by his Spirit seeking an habitation and dwelling with us I stand at the doore and knocke saith Christ to see if any will open unto me that I may come in to him and sup with him f Apoc. 3.20 And therefore seeing that hee thus comes unto us it is necessary that we should prepare to entertaine him Secondly there is great need that wee should Answ 2 prepare to meet and receive Christ in regard of our naturall condition which is this that unlesse wee bee totally changed wee can have no communion either with God or our Lord and Saviour Jesus Christ for hee is Righteousnesse it selfe Truth it selfe Wisedome it selfe Goodnesse it selfe Holynesse it selfe yea Perfection it selfe but we are transgressours lyers foolish prophane wicked yea altogether sinfull and therefore before there can be any cōmunion betweene our Christ and us there must be a change wrought in us wherefore it is necessary that wee should prepare and purge both our hearts and lives that so he may be pleased in mercy to come unto us Secondly it may be demanded wherein doth Quest 2 this preparation consist I answer from the Prophet Answ Every valley must be
Baptisme of the Spirit is necessary because without that we cannot be saved g Ioh. 3.5 but the Baptisme of water is not thus necessary because children may bee saved without it Circumcision was not before the eighth day and yet certainely many dyed before that time all which we must not exclude from heaven and eternall happines Abraham was justified before hee was circumcised h Rom. 4.11 and therefore the lacke of that Sacrament should not have debarred him from perpetuall peace if he had dyed without it Iob as I conceive was not circumcised at all and yet none I hope will deny salvation unto him considering that rare testimony that God gave him that hee was a perfect and upright man one that feared God and eschewed evill not having his fellow upon earth and holding fast his integritie even in the midst of his tryals Sathans assaults i Iob. 1 18. and 2.3 In the primitive Church they Baptized onely twice in the yeare at Easter and Pentecost before which times came about it cannot be denied but many were taken away by death which the Church would never have permitted if they had beene of this beleefe that without Baptisme there had beene no salvation And therefore these things considered our Church doth not hold it of absolute necessity unto eternall life Answ 2 Secondly there is a respective necessity and thus Baptisme is necessary unto salvation because it is the onely ordinary remedy for the purging away of our originall corruption it is the ordinary dore into the Arke and admission into the Church and therefore the neglect of it is lethall and mortall that is to the party that dies without it if of yeares of discretion but if an infant then onely unto the parent as shall bee shewed God willing more largely elsewhere Quest 3 It may here bee yet further asked Whether are the Ceremonies and rites used in Baptisme necessary unto the essence of the Sacrament or not I answer no the people here are Baptized Answ 1 in Jordane and Philip doth baptize the Eunuch in a river k Acts 8.36 which is not according to the manner used now with us Secondly I answer that there are three things Answ 2 in this Sacrament First the action commanded and that is the washing with water which belongs ad esse sacramenti and is so necessary that without it there is no sacrament Secondly the convenient fitting circumstances they belong ad bene esse sacramenti to the decencie of the Sacrament Thirdly there are superstitious rites and these are to be abolished Which are these superstitious rites that are Quest 4 to be abolished I answer Answ some of those rites which are used at this day by the Papists contrary to the institution of Christ and practise of his Apostles It may be doubted here if our ceremonies used Quest 5 in Baptisme bee not superstious also and therefore to be abolished for we have our Font our Surplice and the Crosse used in Baptisme also as well as the Papists I answer first some ceremonies are necessary Answ 1 for ornaments sake as the Surplice and the Font and Saint Paul desires that all things may be done decently and in order Secondly those ceremonies that offend may Answ 2 be taken away but yet by the Magistrate not by a private humour or person as Hezechias did the Serpent when it was abused unto Idolatry c 2 King 18.4 Thirdly no ceremonies used in or by our Answ 3 Church either of the Crosse or Surplice are of the essence of the Sacrament or so thought to be all those things being held by us adiaphorall It may here bee objected why do our Canons Obiect 1 then enjoyne a Font in the Church and the Surplice and Crosse to bee used in Baptisme I answer not for necessity but for uniformity Answ least that our Church should bee rent by breaches and divisions But of this more fully elsewhere How many sorts of Baptismes are there Quest 6 First some a Damasc l. 4. cap. 1. answer that there are eight Answ 1 kinds of baptisme the first is the Deluge the second was the passage of the Israelites over the Red Sea the third was the legall washings commanded unto the Jewes under the law the fourth is the Baptisme of Iohn the fift is the Baptisme of Christ that is that baptisme which Christ daigned to receive from Iohn sixtly the baptisme of repentance or penitentiall teares seventhly the baptisme of blood or martyrdome and the eighth of fire and the spirit Secondly others b Dion Carthus s say there are five sorts of Answ 2 baptisme for Damascens three first they comprehend under one which they call baptismum figurativum typicall baptisme and the baptisme which Iohn gave and Christ received are both one The first then of these five kinds according to Carthâ—sian is figurative baptisme such was the passage of the Israelites over the Red Sea and their corporall washings lotions and purifications in and by water according to the Mosaicall law The second he calls praeparatorium preparatorie baptisme this was saith he the baptisme of Iohn which made way for or ushered in the baptisme of Christ The third is called purgativum purifying baptisme whereby we are regenerated by water and the holy Spirit and purged from all our sinnes The fourth is called supererogativum a supereregatory baptime which is the baptisme of blood and martyrdome the fift is quotidianum a continuall baptisme and that is of teares Answ 3 and godly sorrow for our sinnes Thirdly others c T. Aquin say that there is but onely one baptisme properly so called which is celebrated in water with a certaine and determinate forme of words prescribed by our Saviour unto his Apostles Goe saith he and teach all nations baptising them in the name of the Father of the Sonne and of the Holy Ghost Answ 4 Fourthly because wee have else where to speake of the parts of baptisme largely I resolve this question briefly with the Apostle The like figure whereunto even baptisme doth now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Iesus Christ d 1 Pet. 3.21 In which words are clearely expressed a double baptisme externall and internall a washing with water and with the Spirit of God Dionyfius Carthusian in his second answer to the former question saith Iohns baptisme was but a Preparatorie Baptisme not the same with Christs and because we deny this Bellarmine e Bellar. li. 1. de bapt cap. 20. takes the quarrell in hand and undertakes to prove it thus The baptisme of Iohn had not the Obiect 2 invocation of the Trinity as the baptisme of Christ hath therefore it is not the same Answ 1 Wee answer first that there was the presence and invocation of the Trinity in the baptisme of Iohn as appeares thus Christ came unto Iohn to be baptised God
9. And thinke not to say within your selves Vers 9 wee have Abraham to our Father for I say unto you that God is able of these stones to raise up children unto Abraham Obiect Answ The Jewes here object unto Iohn either wee are the children of Abraham or none are To this the Baptist answers Deus potest that God can raise up children unto Abraham even of stones and therfore there is no such necessity that they must needs be the sonnes of Abraham God is able of these stones to raise up children unto Abraham Quest 1 What is the meaning of these words Answ 1 I answer first they may be understood literally thus that God Almighty who created all things by his word can procreate and raise up even of stones righteous men who should bee the spirituall children of Abraham and so more true and more noble sons than they were who were his naturall children but not spirituall Answ 2 Secondly this may be understood Metaphorically thus that the Lord can raise up faithfull children unto Abraham even of the Gentiles who although for the hardnesse of their hearts and stolidity and grosse idolatry they are called stones yet the mercy of God can make them holy and spirituall men and consequently worthy to be called the children of Abraham Quest 2 It may hence yet be asked how many wayes God doth produce and make man Answ I answer five First hee makes man without man or woman and thus he made Adam Secondly he makes man of man without woman thus he made Evah Thirdly he makes man of woman whithout man and thus hee made Christ Fourthly he makes man of man and woman according to the common course of nature and thus hee makes all us the naturall sonnes of Adam Fiftly Deus potest God could make children and sonnes even of stones as in this verse Vers 11 §. VERS 11. I indeed baptise you with water unto repentance but he that commeth after wee is mightier then I whose shooes I am not worthy to beare he shall baptize you with the Holy Ghost and with fire Sect. 1 § 1. The Papists say the baptisme of Iohn was of another kind then Christs baptisme was a Bellar. li de bapt ca. 20.21 and they prove it from this verse thus Iohn himselfe saith I baptize you with water but he shall Object 1 baptize you with the Holy Ghost Therefore Iohns Baptisme and Christs was not all one Iohns baptisme not giving the Holy Ghost as Christs did We answer Answ Iohn speaketh not of divers baptismes but of divers operations and ministeries in one and the same baptisme for Iohn as all other Ministers doe did but give water and Christ co-operating and working together with them giveth the Holy Ghost But they object againe Iohn doth not say Object 2 Christ doth baptize with the holy Ghost but he shall baptize therefore Christ did not baptize together with Iohn by his Spirit b Bellar. cap. 21. We answer Answ as Iohn here speaketh of Christ in the future tense so the same Iohn speaketh else where of Christ in the present tense c Ioh. 1.33 1. saying this is he which baptizeth with the Holy Ghost therefore Christ did both then baptize with his Spirit afterwards also more manifestly when the gifts of the spirit began to be shed forth more plentifully upon men 2. The same Iohn speaking of Christ saith Behold the Lambe of God that taketh away the sinnes of the world d Ioh. 1.29 hee even then when Iohn baptized did take away sinnes 3. Iohn testifieth of Christ that of his fulnesse wee have all received e Ioh. 2.16 and therfore even then Christ baptized with the Spirit which was signified by receiving of his fulnesse Against these three proofes they object three Object 3 things First that Christ is said to baptize with the Spirit not that then he baptized but to signifie that when he baptized he should not onely baptize with water but with the Spirit To this we answer first if Christ then onely Answ 1 began to baptize with the Spirit when he baptized with water it would follow that hee never baptized with the Spirit for it is certaine that he baptized not with water f Ioh. 4.2 as St Iohn the Evangelist saith that Iesus himselfe baptized not but onely his Disciples Secondly that Christ at that instant baptized Answ 2 with the Spirit is evident from Iohns words g Ioh. 1.33 Hee that sent mee to baptize said unto mee upon whom thou shalt see the Spirit come downe c. that is he which baptizeth with the Holy Ghost Christ then immediatly at the comming down of the Spirit baptized with the Spirit unlesse they will say he received the Spirit in vaine Against the second proofe they object Christ Object 4 did not then take away sinnes but it is signified that afterwards by his death hee should take away the sinnes of the world To this wee answer Answ that it is very grosse and absurde to say that Christ did not take away the sinnes of the world before his death for the Prophet David saith h Psa 32.1.2 Blessed are they whose sins are for given whence it is plaine that even under the law by faith in Christ to come they found remission of sinnes And thus much for the resolution of their objections It may now bee questioned how doth it appeare that Iohns baptisme was the same with Quest 1 Christ I answer by these reasons Answ The first is taken ab absurdo because a threefold absurdity would follow from the deniall of it First this would give occasion to the Anabaptists more to enforce their doctrine of Rebaptization Secondly if Iohns baptisme were onely a preparation unto another baptisme why then was it not received by all men Thirdly if it were onely for the sanctifying and consecrating of the water why was any more baptized then Christ for he was baptized for this end to sanctifie this ordinance as followes verse 16. The second reason is because the Baptist baptizeth unto the remission of sinnes l Mark 1.14 and there is no remission sealed unto us but onely by the Sacraments of Christ and therefore it was the same baptisme The third reason is because Iohns baptisme was the Sacrament of his doctrine and therefore if his doctrine were the Gospel then his baptisme was the Sacrament of the Gospell and so the same with Christ The fourth reason is because otherwise Christ and his Apostles were not rightly baptized for Christ was himselfe baptized of the Baptist ver 16. and the Apostles were not baptised of Christ because he baptised none and therefore it is most probable that the most of them at the least if not all were also by Iohn baptised The fift reason is because Christ was circumcised and baptised that he might be united both to the Church of the Jewes of the Christians by the Sacraments of them both that is to the
Jewes by circumcision to the Christians by Baptisme but if Iohns baptisme were not the same with the baptisme of the Christian Churches then Christ was not thereby united unto them The sixt reason is because there is but one Baptisme a Ephes 4.5 and therefore Iohns was the same with the baptisme of Christ The seventh reason is because we are all baptised into one body b 1 Cor. 12.13 and therefore those that were baptised by Iohn were united unto Christ The eight reason is because Iohns baptisme was from heaven c Matth. 21.25 Ioh. 1.33 The ninth reason is because Christ permits Iohn still to baptise after he was baptised and begun to preach d Ioh. 3.23 The tenth reason is because Apollos learned the way of Christ and yet was not rebaptised as the Holy Ghost saith of him he was instructed in the way of the Lord he was fervent in spirit he was diligent in preaching Christ and yet knew onely the Baptisme of Iohn e Act. 18.25 And thus although the Papists say that the baptisme of Iohn did conduce nothing at all either unto repentance or the remission of sinnes being onely a preparation unto another baptisme yet I hope by that which hath beene spoken the contrary will evidently appeare to any indifferent Reader Object 6 They object further for the proofe hereof that those who were baptised unto Iohns baptisme were againe rebaptised f Acts 19 4 5. and therefore Iohns baptisme is not the same with Christs We shall consider God willing more amply of that place when we come unto it in the meane time I answer first that all those that were baptised Answ 1 unto Iohns baptisme were not rebaptised as appeares by Apollos named before Secondly the difference here was in the graces Answ 2 not as yet received but now given not by a new Baptisme but by the imposition of hands onely which the Papists themselves call Confirmation It may be hence farther demanded is there Quest 2 no difference at all betweene the Baptisme of Iohn and Christ I answer first some state this difference betwixt Answ 1 them that Iohns baptised unto Christ who was shortly to be revealed we now the Ministers of Christ baptise unto Christ already revealed Secondly some state this difference that Answ 2 Iohn baptised onely in the name of the Messias not of the Trinity but this is uncertaine Thirdly the true difference is twofold first Answ 3 betweene the Persons the Messias and the Minister Iohn was but Christs forerunner Christ was the true Messias and therefore they differed in their person as do the Master and the servant Secondly betweene the Sacrament externall and internall and this is the principall thing that Iohn meanes in this verse when he saith I baptize with water but Christ with the Holy Ghost that is I am not the author of this Sacrament but onely a servant appointed to celebrate it My part is to administer water and the outward ordinance but it is Christ onely that gives grace For the full understanding whereof observe that the scope of the Baptist in this place I baptise with water is twofold First generall Secondly particular First Iohns generall scope hereby was to remove the admiration of the people from himselfe unto Christ Observ Teaching us that in the undertaking and administration of the Sacraments wee must looke unto Christ and that for these two causes First because hee that in the Sacraments lookes no further then man doth much derogate from the dignity of the Sacrament Secondly because he that lookes not unto Christ in the Sacrament is unworthy of that blessing which is expected and desired in the administration of the Sacrament Secondly Iohns particular scope hereby was this to shew that his Baptisme had no efficacie nor power in it from him at all but onely from Christ § 2. Whose shooes I am not worthy to beare Here Sect. 2 is an excellent paterne of true humility in the Baptist who although hee were the greatest of the sons of men m Matth 11.11 yet he thinks himself unworthy not as the Prouerbe is to carrie his books after him but to carry his shooes or to untie them Teaching us that humility becomes the chiefest of the Saints and the best of Gods children Observa we must preferre one before another a Rom. 12 10. we must not minde high things but condescend to men of low estate b Rom. 12 16. we must be lowly and meeke c Eph 4.2 in humility of minde esteeming others better then our selves d Phil. 2.3 Why should we thus labour to be humble Quest 1 I answer first because thus we shall shew our Answ 1 selves not to be of the world or to bee contrary unto the world the ordinary custome and practise of the world is for great ones to Lord it over the poore but it shall not be so among you saith our Saviour e Matth. 20 26. the Pharisees being proud loved to be called Rabbi but saith Christ unto his Apostles be not ye called Rabbi for ye are brethren f Matth. 23.7.8 Answ 2 Secondly because thus we shall shew our selves to be truely spirituall sanctified by the Spirit of grace Saint Paul when he was a Pharisee was most strict g Acts 22.3 and in his life unblameable h Phil. 3.6 8. c. but when he was a Christian an Apostle of Christ yea a Saint upon earth then he thought himself the greatest of sinners Answ 3 Thirdly because thus we shal shew our selves to bee imitators of the best David was humble his heart was not haughty nor his eyes lofty but his soule was as a weaned child i Psa 131.1.2 The Blessed Virgin was lowly therefore God regarded her k Luk. 2.48 52. yea Christ himselfe was humble taking upon him the forme of a servant l Phil. 2.7 and meek commanding us to imitate him therein m Matth. 11.29 Answ 4 Fourthly because there is nothing in us that we can justly be proud of and therefore we should not be exalted or puft up by any vertues or graces but remember alwayes these three things First that whatsoever good is in us is not of us or from our selves but from Christ from whom comes both the will and the deed n Phil. 2.13 Secondly that the good that is in us is not according to the measure of that depth of obedience which we owe unto God but comes farre short of what we ought to pay and performe unto the Lord and therefore we should not be proud of any thing we doe but rather confesse that wee are but unprofitable servants o Luke 17.10 Thirdly we must remember that all our honey is mingled with gall our wine with water our silver with drosse our good with evill our obedience mixed with many infirmities because in many things as S. Iames saith we all sin And therefore our blacke feete
the servant Quest 2 it had beene more fit thâ—â— John should have come unto Christ then the Messias unto the Messenger I answer first Christ doth this that he might Answ 1 teach us humility as hee washed his Apostles feet afterwards for that end Iohn 13.14 Secondly that hee might teach us that the Answ 2 meanes of salvation are not to bee neglected by any but sought for by the best Thirdly this Christ did for the greater dignitie Answ 3 of the Sacrament that therein we may not respect man but God § 3. To bee Baptized of him Why was Sect. 3 Christ Baptized seeing he was that Lambe unspotted Answ 1 I answer first that he might fulfill all righteousnesse as in the next verse that as hee was borne for us so he would also be baptized for us Answ 2 Secondly to seale up his fellowship with us that in nothing he might be unlike unto his brethren but onely in sinne Answ 3 Thirdly Christ was baptized that hee might be fitted for that worke and function which hee was now shortly to undertake to wit the preaching of his Gospel Observ teaching us that none must intrude themselves into the worke of the Ministrie untill they bee prepared by the Spirit and called as Aaron was for all things should be done according to our callings which are termed vocations quia vocamur non quia intrudimus because we are called thereunto and not because we intrude our selves thereinto Answ 4 Fourthly that he might confirme the Sacrament of Baptisme by receiving it himselfe and that two manner of waies First externally by approving of that of Iohns and therefore although the Papists doe extenuate it yet wee dare affirme that either Christ and his Apostles were baptized by John or by none a Joh. 4.1 And Secondly Internally by his flesh sanctifying of Jordan and all other waters for this purpose appointed confirming also the efficacy of the Sacrament by the presence of the blessed Spirit Christ was baptized ut nobis secundae nativitatis consecraret lavacrum b Bedas that he might sanctifie for us the laver of regeneration or of the new birth Lavatus est Christus flumine Iordani non mundari volens sed mundare c Ambros in Luk. 3. Christ was baptized in Jordan not that therewith he might bee cleansed but that he might consecrate it for us as an effectuall signe of admission into the Church for wee are baptized into one body d 1 Cor. 12 13. yea by baptisme we put on Christ e Gal. 3.27 Quest 2 It may hence bee demanded What benefits have the members of Christ by baptisme Answ 1 I answer first thereby they receive remission and pardon of their sinnes Acts 2.38 and hence it is called the seale of the righteousnesse of faith Rom. 4.11 Answ 2 Secondly they gaine hereby regeneration John 3.5 whence it is called the laver of regeneration Tit. 3.5 In the new birth there are two things both which are attributed unto Baptisme First mortification and a dying to sinne according to the Apostle Saint Paul as many as were baptized into Christ were baptized into his death f Rom. 6.3.4 and therefore wee are buried with him by Baptisme into death g Coloss 2.12 Secondly vivification or a living unto God Be baptized saith Saint Peter and ye shall receive the gift of the holy Ghost h Acts 2.38 and else where it is said that by the washing of water he hath sanctified and clensed his Church Answ 3 Thirdly they gaine hereby eternall salvation for he that beleeves and is baptized shall be saved i Mark 16.16 Baptisme being typified by Noahs Arke wherein he and his were saved 1 Pet. 3.20.21 VERS 14. But Iohn forbad him saying Vers 14 I have neede to bee baptized of thee and comest thou to me § 1. Whether did John well in forbidding Sect. 1 Christ to come unto his baptisme or no Quest 1 I answer No Answ it was necessary that Christ should be baptised as it is shewed in the former question and therefore John erred in thus prohibiting of him But it may be objected Obiect Johns intent was good in his forbidding of Christ and therefore it is too rash a censure to say that hee erred herein I answer Answ there may be a good intention in an evill action and that first because oftentimes our intentions proceede from our affections not from our judgements and secondly because our judgements are frequently corrupted when they are not regulated and informed by the word of God It may here further be doubted if John erred Quest 2 in forbidding of Christ why was Christ then who neither could erre in himselfe nor can love error in another baptized by him I answer Answ to teach us that the Sacrament is lawfull although celebrated by a weake and infirme Minister John here confesseth that hee had neede to be baptized of Christ and erreth in denying Baptisme unto him and yet he baptizeth Christ with a true and lawfull Baptisme the reason hereof is because the Sacraments are not to bee esteemed according to the dignitie of man but according to the promise of God for the better understanding whereof observe that in the Minister administring the Sacrament there are two things to be considered viz. First his calling unto the Ministry this is diligently to be marked because otherwise his preaching is not Gods message nor his administration of the Sacrament lawfull but unto such it may be said as the evill spirit said to the sonnes of Sceâ—is Iesus I know and Paul I know but what are yee a Acts 19.15 Secondly his personall dignity this is not to be regarded as appeares I. by our Saviour who denounceth many woes against the Scribes and Pharisees and yet in that same Chapter admonisheth his owne Apostles to observe and doe whatsoever they bid them because they siâ— in Moses chaire b Matth. 23.2.3 II. Against the Papists our Church affirmes that the efficacy of the Sacrament doth neither depend upon the intention of the Minister nor upon the sanctity and purity of his person and therefore they are to bee reprooved that refuse to communicate with a weake and infirme Minister Paul knowes that some preach Christ of envie and yet he doth not forbid them c Phil. 1. But here observe a distinction necessary to be knowne Some refuse a Prophane and wicked Minister Simple and unlearned Minister either as Unlawfull these erre as appeares by that which hath beene already said Inconvenient and this is not condemned if choise may be had that is although the Minister bee neither endued with piety nor such parts and abilities as some are yet this doth not prove his Ministerie unlawfull but if it be in a mans choyce to dwell and settle himselfe where he pleaseth then it is commendable for him to seate himselfe under a pious painefull and prudent Pastour Sect. 2 § 2. I have neede to be Baptized of thee We may
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
which see not God so many carnall eyes see the Scriptures which see not Christ f Gualt s Answ 2 Secondly the heavens were opened Tropologicè to shew 1. that heaven is opened unto us by the Baptisme of the Spirit or 2. that heaven is opened unto all those that are spirituall for for this cause are all graces given unto us that wee may be made partakers of the kingdome of heaven What graces are given unto us by the Spirit Quest 3 for the obtaining of heaven I answer First the grace of light knowledge Answ 1 and illumination by which we are enabled to understand those things that concerne the glory of God and our owne salvation g 1 Cor. 2.14.15 Answ 2 Secondly the grace of faith whereby we confidently beleeve heaven to bee our lot and inheritance Answ 3 Thirdly the grace of piety and holinesse whereby we are reclaimed from sinne called unto heaven and commanded no longer to have commerce or fellowship with the world and therefore let us labour that we may be made spirituall and that wee may bee Baptized with the Holy Ghost that so wee may partake of this light of understanding this hope of heaven and this purity of life Sect. 2 § 2. And the Spirit of God descended like a Dove Obiect The Rhemists h s Act. 17. â—ect 5. and Bellarmine produce this place to prove that it is lawfull to paint the Blessed Trinity viz. God the Father like an old man with the world in his hand Christ as hee walked upon the earth the Holy Ghost in likenesse of a Dove Arguing thus To paint the Trinity or any one of them as they appeared visibly is no more inconvenient then it was undecent for them so to appeare Wee answer First this doth flatly controle Answ 1 and contradict the word of God which simply forbiddeth any similitude to bee made of things in heaven or in earth to worship God by in the second commandement Secondly God expressly declareth that hee would not appeare in any visible shape when he Answ 2 gave the law least the people should abuse that shape to make an Jmage of God after it a Deut. 4.15 Thirdly the argument followeth not for Answ 3 God saw it was convenient sometimes by visible signes to appeare unto men and yet seeth it to be inconvenient for pictures to bee made to resemble him by for else hee would never have forbidden it Fourthly though the argument be admitted Answ 4 yet seeing now that all such visible apparitions of the Trinitie are ceased all such visible pictures likewise should be out of use Fiftly if when such apparitions were seene Answ 5 yet no such images were tolerated how much lesse are they lawfull now all such visions being long agoe determined b Willet Synops f. 457. Why did the Holy Ghost descend I answer First for the dignitie of the person Quest 1 baptized Christ was God and therefore God Answ 1 the Holy Ghost comes to witnesse his baptisme Secondly to shew the nature of Christs Kingdome Answ 2 that it was not earthly and therefore hee was not annointed with oile but heavenly and spirituall therefore he was annointed by the Holy Ghost Thirdly to shew the nature of Christs office Answ 3 or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and powerfull operation and working of Christ in the hearts of men Teaching us Observ that whosoever are Christs are made partakers of the Spirit of God c Ioh. 3.5 and 7.37.39 and 1 Thess 4.8 Hence the Spirit is called 1 Arrha an earnest d 2 Cor. 5.5 2 a seale Ephes 1.13 and 4.30 3 an holy action 1 Iohn 2.20.27 And therefore whatsoever wee be in other things if we be Christs we are happie and blessed if we be poore yet God will love us if we be simple God will teach us if we be infants God will increase us unto maturity and ripenes and in the meane time ordaine praise unto himselfe out of the mouthes of babes and sucklings if we have beene sinners he will passe by our former sinnes e Act. 17.30 and give his Spirit unto us if wee belong unto Christ Whether did the Holy Ghost here make use Quest 2 of a naturall Dove or onely as the Angels were wont to appeare did shew himselfe in the shape of a Dove I answer First the phrase seemes to imply Answ 1 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Dove and so also Mar. 1.10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bodily shape like a Dove upon him saith Saint Luke f Luk. 3.22 Secondly Calvin warily and wisely dares conclude Answ 2 nothing and doth advise us not to sift it too narrowly and therefore I leave it Quest 3 Why doth the Holy Ghost descend in the shape of a Dove Answ 1 I answer for three causes First for the fulfilling of the Type Secondly for the expressing of the nature of Christ Thirdly for our imitation First the Holy Ghost descended upon Christ in the shape of a Dove for the fulfilling of the type because the Dove was the messenger of peace in times past unto Noah g Gen 8.11 and Plutarch and Coelius Rhod. affirmes that it was also to Observ 2 Deucalion the Holy Ghost hereby teaching us that Christ came that he might reconcile us unto God according to the testimony of the Apostle wee have peace towards God through Iesus Christ our Lord h Rom. 5.1 and againe when we were enemies we were reconciled unto God by the death of his Sonne i Rom. 5.10 and 2 Cor. 5.19.20 What necessity was there of this Doves comming Quest 4 I answer the necessity appeares thus Answ First the world was now overwhelmed with sinne as formerly with a deluge of water Secondly Christ comes to cure this deluge to dry up this water and to take away our sins whence he is called the Lambe of God which taketh away the sinnes of the world k Iohn 1. Thirdly and therefore most fitly comes this dove at this time that as Noahs Dove came with an olive branch l Gen 8.11 as a token of peace so the holy Spirit in the likenesse of a Dove is a signe of that peace and reconciliation which is wrought by Christ betweene our God and us All are not reconciled unto God by Christ Quest 5 and therefore what must we doe to be assured of our Particular peace and atonement with our Father whom we have offended I answer meditate seriously and frequently upon these things Answ first remember that we are all sinners lost in Adam m Rom. 5.12 and that in many things we all sin daily and he is a lyer who saith otherwise n 1 Ioh. 1.8 Secondly remember that by sinne wee are guilty of death death having passed upon all for sinne o Rom. 5.12 Thirdly meditate what death wee are liable unto it is not the effusion of our blood not a depriving of us of sense not such a sorrow
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
Peter or Paul themselves The Prince of Anhault tearmed the Scriptures the swathling bands wherein Christ was wrapped that is the containers and includers of truth it selfe Therefore we must never forsake them Fourthly there is nothing more profitable Answ 4 either for the unregenerate or for the regenerate and therefore to bee adhered unto by all because under those two all are included First it is profitable for those that are not regenerated and as yet borne anew unto God and that in these regards First the word of God breakes the hard heart Is not my word saith the Lord like a hammer that breaketh the Rocke in pieces i Ier. 23.29 Secondly the word of God gives sight to the blind eyes k Psa 19.8 Behold saith God unto Paul I have sent thee to open their eyes and to turne them from darknesse unto light l Acts 26.28 Thirdly it is profitable for such to bring them from the power of Satan unto God m Act. 26.18 Fourthly it is profitable unto them for the pardon of their sinnes and spiritual adoption into the fellowship of sonnes n Act. 26.18 Fiftly it is profitable to convince them of their sinnes o 1 Cor. 14.24 Secondly it is profitable for those that are regenerated in these respects First the Scriptures protect and defend them against the temptations of Satan they are a shield unto them that put their trust in God p Pro. 30.5 yea they are the spirituall sword which serves both for offence and defence q Ephes 6.17 Secondly by the Scripture the understanding of Gods children is more and more enlightned r Psal 19.8 9. Thirdly their affections are thereby more and more enflamed Did not our hearts burne within us said the two Disciples while he opened unto us the Scriptures ſ Luk. 24.52 Fourthly the word of God doth purge us from our guylt Now ye are cleane through the word that I have spoken unto you t Ioh. 15.3 Fiftly the Scriptures are profitable unto the righteous to arm them against afflictions to comfort them in sorrow u Rom. 15 4. Sixtly they strengthen them unto patience in all crosses whatsoever x Rom. 15 4. Answ 5 Fiftly the word of God is the guid convoy and directer of the soule and therefore cannot be forsaken without inevitable danger of erring the word of the Lod is right y Psa 19.8 that is regula recti the rule of truth and uprightnesse yea thereby the servants of God are forewarned that is advised preadmonished and forearmed against the assaults of Satan z Psal 19.11 The word of God is a light unto our feete and a lampe unto our pathes a Psa 119 105. And therefore we must not seeke unto them that have familiar spirits but seeke the Lord in the law and in his testimonies b Isa 8.19 20. And therefore seeing the word of God is the conducter of the soule wee must take heed that we never forsake or let goe out of our hands this weapon of the Scriptures Quest 5 It is here demanded what word of God it is that is the directer of the soule for it is controverted both by the Papists and Anabaptists who like Sampsons Foxes c Iudg. 15 4. meet in the tailes both of them opposing us and the truth but their heads are diametrally opposite one to the other as appeares by a double quaere Quest 6 First what word of God is the rule to walke by Answ 1 To this first they both answer not the Scripture alone Answ 2 Secondly the Papists say besides the Scriptures there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions which are the rule of the life also Answ 3 Thirdly the Anabaptists cry downe their traditions and advance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their enthusiasmes and revelations which we are rather to be regulated by then by the written word of God Answ 4 Fourthly we say that it is the written word onely that is the rule of the life and directer of the soule and neither unwritten traditions nor unwarranted revelations If wee believe not Moses and the Prophets wee will believe nothing saith our Saviour d Luk. 16 29. because the Scriptures were written that we might believe and believing bee saved e 1 Ioh. 20.31 and therefore saving faith is built upon the Scriptures only and neither upon traditions nor enthusiames yea it is onely the Scriptures that are truely profitable for all sorts of men as was shewed in the former question answer 4. yea they are able to make us wise unto salvation and perfect men in Christ Jesus f 2 Tim. 3 15 and therefore are the onely loadstone of our Quest 7 life Secondly who shall expound the word of God which is the soules conduct First here they both answer that the Scriptures Answ 1 must not expound themselves they must not be both a Judge and a Partie Answ 2 Secondly the Papists say the Church must interpret the Scriptures that is that Church which is built in the Popes brest infallibility lying and residing onely in him Answ 3 Thirdly the Anabaptists say the Holy Spirit in them is the interpreter of the word that is their revelations are all divine truthes and to be obeyed and admitted as oracles from heaven Answ 4 Fourthly we say the holy Scriptures interpret themselves quod in uno difficile aliàs aptius that which is more difficult in one place is easier in another a Austen And therefore I conclude that the holy Scripture is that Lucifer or day starre that directs the soule unto Christ for the Father sends us unto the Sonne commanding us to heare him the Sonne sends us unto the word bidding us search that diligently b Ioh. 5.39 the scripture is able to make us perfect the Apostles taught the whole Counsell of God c Acts 20.20.27 and yet they teach nothing besides Moses and the Scriptures And therfore how injurious unto the soules of Men are Papists that robbe the people of this light and debarre them from the Scriptures These are builders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Babell indeede they speake a tongue which the people cannot understand for they must not enjoy it or bee suffered to reade it in the vulgar tongue These make the Scriptures like the Shew bread which none were to touch but the Priests alone These are like the spyes Obiect 2 sent to Canaan they bring evill reports of the word of God telling the people the beauty of it but withall the difficulty to bee such as they can never overcome and therefore it boots them not reade them To this I answer First Chrysostome opposes Answ 1 the Apostles to the Philosophers and Rhetoritians because these were very obscure and hard to be understood but the Scriptures are plaine and may be conceived at least the precepts and instructions thereof by the diligent reading of them Chrysost hom 3. de Lazaro Secondly if the divine
truth of this answer will appeare particularly thus First all men without Christ are subject to death all have sinned and come short of the glory of God e Rom. 3.23 all men have sinned and therefore death hath passed upon all men f Rom. 5.12 who cannot bee freed from this spirituall death or made partakers of the life of grace but onely by Christ g Rom. 8.2.3 Secondly all men without Christ are in blindnesse and darkenesse no man is borne learned neither can we without Christ learne or understand any thing that is good spirituall things are spiritually understood and the naturall man cannot aright conceive them or take them up h 1 Cor. 2.14 by reason of his naturall and innate blindnesse Thirdly this blindnesse and ignorance shewes it selfe in the Gentiles two severall waies viz. First in their Idols which they honored and held as Gods when ye knew not God ye did service unto them which by nature are no Gods said the Apostle i Gal. 4.8 yea they made Gods of birds foure-feeted beasts and creeping things k Rom. 1.23 yea so palpable was their blindnesse that they made a God of the devill the things saith Saint Paul which the Gentiles sacrifice they sacrifice to devils not to God l 1 Cor. 10.20 Secondly the blindnesse of the Gentiles shewes it selfe in their horrid worship or service of their Gods for first they had a Barbarous worship as appeares in their Bacchanalia which were celebrated with drunkennesse brawles madnesse and the like Secondly they had a filthy obscene and uncleane worship which was celebrated with fornication and adultery thus Priapus was worshipped and thus amongst some of them the Bride must be deflowred by the Priest before she was given unto her husband Thirdly they had a cruell worship which was celebrated by murther their sacrifices being of humane flesh thus the Gothes sacrificed often men to their Idols and the Carthaginians to Saturne Fourthly this blindnesse and ignorance shewes it selfe in the Jewes who first offered up their children to divels Reade Psal 106.36 2 King 16.3 and 17.27 Secondly made unto themselves divers Idols worshipping them as gods as we may see in the calfe Ex. 32. 2 King 17.29 and Deut. 32.17 and 2 Chron. 11.15 And thus we see how the whole world lyes in wickednesse without Christ m 1 Ioh. 5.19 and therefore he came to deliver us from this ignorant and wicked world n Gal. 1.4 § 2. That sate in darkenesse To sit signifies Sect. 2 three things first to delay or procrastinate Exposit Thus the people of Israel say why doe we sit still b Ier. 8.14 that is why doe we deferre any longer Secondly to love thus David pronounceth him an happy man that sits not in the seate of the scornefull that is loves not their society c Psal ◠1 Thirdly it signifies to endure patiently and contentedly Sit thou silent and get thee into darkenesse oh daughter of the Caldeans that is be quietly contented with thy portion of affliction d Esa 47.5 The meaning of this verse then is The Gentiles did love their ignorance and most patiently did brooke it procrastinating and neglecting the remedies against it § 3. They saw a great light What was Sect. 3 this light Quest 1 I answer Christ Answ for hee was the onely light promised unto the world from eternity or the remedy against the darkenesse of the world is in Christ alone How doth it appeare that Christ is this great Quest 2 light that enlightens all the world By the animadversion or consideration of these three dependent particulars to wit Answ First the expectation of light and knowledge is from God Thou art my lampe oh Lord said David and the Lordwill lighten my darkenesse e 2 Sam. 22.29 so againe unto the upright there ariseth light in darkenesse f Psal 112.4 that is from the Lord and therefore Saint Iohn saith God is light g 1 Iohn 1.5 Secondly God from whom we expect light promiseth to impart it unto us by Christ I will give saith the Lord a light to the Gentiles h Esa 42.6 49.6 and againe the Sunne of righteousnesse shall arise i Malach. 4.2 to give light to them that sit in darkenesse and in the shadow of death k Luke 1.79 Thirdly God hath performed his promise unto us by giving of Christ who is the life and light of men l Ioh. 1.4 yea the true promised light which lighteneth every man that commeth into the world m Ioh. 1.9 And lest the world should be ignorant of him doth openly himselfe professe that he is the light of the world n Ioh. 8.12 which is come for this cause into the world that they that beleeve in him should not abide in darkenesse any longer o Ioh. 12.46 hee being the onely light of the world so long as he was in the world p Ioh. 9.5 and therefore it is manifestly apparent that Christ was this great light What manner of light was Christ or what Quest 3 light doe we gaine or receive by Christ First there is a double light First the light Answ 1 of nature which was in us in our first creation but this is lost by the fall of Adam Secondly there is the light of grace a reparation of our former light lost which is our onely light and this is the light we enjoy by Christ for he is the way the truth and the life q Iohn 14 6. hee was made unto us wisedome righteousnesse sanctification and redemption r 1 Cor. 1.30 yea all the promises of the Gospel are yea and Amen unto us in Iesus Christ ſ 2 Cor. 1.20 Answ 2 Secondly by this Light Christ wee gaine foure things First illumination of the understanding Secondly direction of life Thirdly peace comfort of conscience Fourthly life eternall First this light Christ doth enlighten our understandings and encrease our knowledge Quest 4 How doth Christ teach us informe us or illuminate our understandings Answ 1 First by his comming into the world God who in divers manners taught his people in times past hath in these last dayes taught us by his Sonne a Heb. 1.1.2 which is the light that shineth in darknes the dawning of the day yea the Day-starre that ariseth in our hearts b 2 Pet. 1.19 Answ 2 Secondly Christ doth teach and instruct us in knowledge by the Ministerie of his word the Angell doth not teach Cornelius Acts 10. nor Christ Paul Acts 9. but the Angell sends Cornelius unto Peter to bee taught by him and Christ directs Paul unto Ananias to bee instructed because God hath now committed unto us the Ministers the word of reconciliation c 2 Cor. 5.19 Answ 3 Thirdly Christ doth teach us by his holy Spirit enabling us thereby to call God Father d Rom. 8.15 and Gal. 4.6 Secondly this light is profitable unto us
the beginning of his preaching and yet some are gained Teaching us that the preaching of the Observ 1 word is never barren or unfruitfull but converts some wheresoever it comes How comes it to passe Quest that the word of God never returnes in vaine First because the Gospell is a seed and alwayes Answ 1 some falles in good ground Matth. 13.5 It is a two edged sword Hebr. 4.12 and therefore wounds some wheresoever it is sent Secondly the principall reason of this is because Answ 2 God doth order and dispose the journeyes of his servants and directs their preaching and that two severall wayes viz. First by hindring them from going to some places thus God hindered Saint Paul from going to Rome h Rom. 1.13 and 15.22 and hee was hindered also from going to Thessalonica i 2 Thess 1.18 yea directly forbidden by the holy Ghost to goe either to Asia or unto Bithynia k Acts 16.6.7 Secondly Sometimes Ministers are called by God from one place unto another thus Saint Paul was called from Troas to Macedonia l Acts 16.8.9 And hence it comes to passe that whithersoever God sends his word there hee doth call some by it which may serve for the comfort and encouragement of the Ministers to continue faithfull and painfull in their vocation because so long as they continue and abide they may hope God hath some there to convert and turne unto him But some Ministers will object Obiect their people are stubborne rebellious refractory and doe not feare neither care to heare neither will obey and therefore they may as well not preach at all as to the walls or to no purpose First be people never so wicked yet Ministers Answ 1 must preach for their owne sakes because thus they shall save their owne soules If thou warne the wicked of his way to turne from it if hee doe not turne from his way he shall die in his iniquity but thou hast delivered thy soule a Ezech. 33.9 Secondly Ministers must preach though Answ 2 people will not obey and that for the peoples sake That they may know that there hath beene a Prophet among them b Ezech. 2.5 Thirdly they must not forbeare to be instant Answ 3 in their calling because God hath his wheresoever the Gospell is to be called and united unto Christ in his due time and therefore Ministers must let nothing be wanting in them but doe their endeavour then leave the successe unto God waiting his appointed time for a blessing upon their labours § 3. He saw two brethren And afterwardes Sect. 3 he met with the sonnes of Zebedee Why is mention made here of their affinity Quest 1 and kindred that they were brethren First to teach us that the Ministry is a kinde Answ 1 of Fraternity and therefore all Ministers should be one first in opinion at least in fundamentall and necessary truths Secondly in mutuall love one of another Thirdly in care over and for their flockes Fourthly in the worke of preaching the message of the Lord. Secondly to teach us that Christ loves this Answ 2 brotherly concord and agreement Quest 2 Why doth Christ thus love and delight to see brethren to dwell together in amity Answ 1 First because it is a good thing whatsoever is good Christ loves but for brethren to dwell together in unity is good c Psa 133.1 therefore Christ loves it Answ 2 Secondly because God commands it whatsoever God commands Christ loves but God commands this concord and brotherly amity therefore Christ loves it Love comes from God 1 Ioh. 4.7 and is both the new and old commandement 1 Ioh. 2.7 yea it is the fulfilling of the commandements Rom. 13.9 Answ 3 Thirdly because Christ himselfe hath commanded it Whatsoever Christ doth command he loves and delights to have obeyed but Christ commands that we should love one another as brethren therefore he rejoiceth when we doe so this is my commandement saith Christ that ye love one another d Ioh. 15.12 Answ 4 Fourthly because we are brethren that is first brethren among our selves members of the same body Rom. 12.5 and 1 Cor. 12.12 Secondly we are the brethren of Christ Mat. 12.38 and Heb. 2.17 and therefore Christ loves to see us live as brethren Answ 5 Fiftly because this is the practise of the Church of Christ the members of the Church and professours of Christ did live in unity love and concord as one man as we see by these Scriptures Acts 1.14 and 2.44.46 and 4.32 they had their Agapae or love feasts Jude 12. vers they had their kisse of love 1 Pet. 5.14 yea a holy kisse as we see Rom. 16.16 and 1 Cor. 16.20 and 2 Cor. 13.12 and 1 Thes 5.26 All which shew their mutuall and reciprocall love and endeared affection one towards another which our Saviour loves to have us imitate Answ 6 Sixtly because it is an argument that wee are the Disciples of Christ translated from death unto life in whom God dwells and purified by the Spirit of God That which testifieth and approveth us to be the Disciples of Christ purged by the Spirit translated from death and the Temples wherein God dwells is pleasing and delightfull unto Christ but to love the brethren with a pure heart fervently doth argue us to be the Disciples of Christ Iohn 13.35 translated from death unto life 1 Ioh. 3.14 purified by the holy Spirit of God 1 Pet. 1.22 in whom God himselfe dwells and resides 1 Joh. 4.12 therefore it is gratefull and delightfull unto God Vers 19 VERS 19. And he saith unto them follow mee and I will make you fishers of men Quest 1 What is the meaning of this phrase Fishers of men Answ 1 First sometimes the phrase is taken in mala◠partem in the worst sense thus the Lord threatens his people for their Idolatry Behold I will send for many fishers and they shall fish them f Ierem. 16.16 Answ 2 Secondly some times the phrase is taken in meliorem partem in a good sense thus the Lord shewing unto the Prophet g Ezech. 47.10 the vision of the holy waters sayth And it shall come to passe that the fishers shall stand upon it Thirdly the sense of the phrase here used is Answ 3 by an Allegory of fishing to shew forth the nature of the Ministry In the allusion there are foure things observable First the Sea that is the World Secondly Fishes that is Men not onely rich men but all men Thirdly the Net is the Gospell the kingdome of heaven that is the Gospell is like unto a Net saith our Saviour and therefore they are wicked fishers who leaving this net fish with other poysoned hookes that is preach their owne inventions errours heresies schismes and the like Fourthly the Fishers are the Ministers Why doth Christ speake unto these two Apostles Quest 2 in an Allegory they being unlearned was it because he would not have them converted as it is
20.2 and Ahaziah is blamed for this because he sought not unto God in his sicknesse but to the Physitians d 2 King 1.3 Fourthly off-spring and children come from the Lord thus the Psalmist Children are an heritage of the Lord and the fruit of the wombe is his reward e Psal 127 3. and it is he onely that opens the wombe making the barren to bring forth for which cause Anna repaires unto him praying for a child f 1 Sam. 1 10. Fiftly Marriages are disposed by God and a good wife comes from him g Prov. 19 14. and therefore Abrahams servant prayes unto him so to direct his journey that he may obtaine a wife for his Masters sonne h Gen. 24.12 c. and v. 50. Sixtly Food and Raiment comes from the Lord and therefore Iacob not knowing what would become of him in the place to which hee went he desires God to provide him meat to eat and cloathes to put on i Gen. 28.20 Seventhly the Lord prospereth buildings and therefore Nehemiah fearing lest the worke should be hindred prayeth unto God to prosper it which he doth k Nehem. 4.9 Eightly Raine in time of drought comes from the Lord and therefore Elias prayes unto him for it l 1 King 18.42 Thus the Lord is our cornucopia that affords unto us whatsoever is good in him dwelling all fulnesse and therefore in all our necessityes let us repaire unto him begging from him what wee stand in need of observing these two cautions I. In petendo in thy supplications crave first those things that are most worthy and temporal things onely in the second place m Mat. 6.33 II. In sperando in our hope to be heard let us first labour to bee converted from sinne unto God and then we have a promise to be heard n Malach. 3.10 otherwise none o Ierem. 5.25 Thirdly Christ chooseth to heale cure and the like that in a type hee might shew that hee onely cures the diseases and maladies of the soule but of this wee have elsewhere amply to treat of and therefore here I omit it § 6. Healing their sicknesses and Sect. 6 diseases How doe these differ Quest First some say by sickenesse is meant the infirmities Answ 1 of the body but by diseases the maladies of the soule thus thinkes Chrysost if it be his worke op imperf s Answ 2 Secondly others thinke that they both are to be referred to the body and are either Synonyma both signifying one and the same thing or that the one signifies great infirmities and the other little Thirdly it is onely to bee understood of bodily Answ 3 infirmities griefes historically or literally but typically it may imply spirituall diseases and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the greater maladies and more grievous and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesser and more easie to be borne which is therefore added to shew that Christ cured the least as well as the greatest or that he vouchsafed to helpe all that were in any sort distressed that either came or were brought unto him but of this in the next section Omnes all diseases and all sickenesses How did Sect. 7 Christ heale all Quest 1 Not collectivè as they say as though hee Answ 1 left none sicke in all Galilee or in any place where he came but distributivè that hee cured some of all sorts of diseases Thus answers Calvin Secondly I rather thinke that is to be understood Answ 2 collectivè then distributivè that is both of persons and maladies that all persons whatsoever and howsoever diseased that either came or were brought unto him were cured by him no person or plague sent away without redresse Wherein two things are held forth unto our view first that nothing is impossible unto Christ for he can cure all and all manner of sicknesses and diseases Secondly that Christ cures all our sicknesses and all our sores or Christ perfectly cures all our sinnes What sinnes doth Christ cure Quest 2 All whatsoever Answ though our sinnes were as blood yet they shall bee cleane washed away Isai 1.18 read Ezec. 18.22 Ier. 50.20 Mich. 7.19 and 1 Ioh. 1.7 The blood of Christ purgeth us from all our sinnes How doth this appeare that Christ purgeth us Quest 3 from all sinnes First it appeares robore agentis by the omnipotency Answ 1 of the work-man Christ doth nothing imperfectly Secondly this appeares valore pretij by the Answ 2 worth and value of the price paid by Christ his blood was a satisfaction to the full for all our sinnes Thirdly this appeares modo agendi by the Answ 3 manner of working Non tollit ut non sint sed ut non imputentur Hee hath cured and healed all our sinnes not so as that we have no sinne inhering in us but that none we commit shall be imputed unto us And therefore if we have Christ we have enough we need not the merit of the Saints to bring us to heaven as the Papists teach But they object Object that they desire not the merits of the Saints to bring them to glory but only the intercession of the Saints for them unto Christ and some simple Papists thinke this to be all that they believe or that their Church teacheth First suppose it were thus yet there is no necessity Answ 1 of this for Christ is more full of mercy and love towards his then either man or Saint or Angell can bee they dare avouch indeed the Blessed Virgin to be more mercifull then Christ but this is no lesse then plaine blasphemy as shall elswhere be shewed I say there is no need of any intercessours unto Christ nay there ought to be none because intercession is the office of Christ And hence the Wise Men being instructed by the Holy Spirit as was shewed before fall downe before Christ not before the Virgin and worship him not her Answ 2 Secondly the objection is false for besides their invocation of Saints they doe offer up the Merits of the Saints unto God with manifold blasphemies as for example First they offer unto God the Merits of the Saints or more plainly they pray unto God to heare them for the Saints sake Quaesumus domine ut per merita Christoferi Erasmi Thomae c. Wee beseech thee oh Lord to heare us for the Merits of Saint Christopher Erasmus Thomas Becket Damian Hierome Martha Gertrude c. a Chemnit exam p. 3. 154. Yea most plainely Supplicamus domine ut meritis Rochae ab aeternà morte liberemur b Ibid. f. 153. b. b. That is heare us good Lord by the Merits of Saint Roch deliver us from eternall death and divers the like blasphemies c Lege f. 158. a. Secondly they desire protection and preservation from the Saints they have a prayer unto Saint Andrew O tuis meritis me a futurà irâ defendas Oh holy Saint Andrew defend me by thy merits from the wrath to
oppression c. All which temptations the poore man is lesse frequently assaulted withall Fourthly in the enjoying of riches the rich man is tempted unto Contentions and Suites and Pride and Intemperancy and Pleasure and Unchastity and that because hee is rich and his money will supply him in all these and procure him whatsoever his wicked heart may long and lust after but the poore man to whom this fewell is wanting must needs be more cold and lesse forward unto any of these then the rich man is And therefore in these regards we may safely say blessed are the poore § 3. The poore in spirit What is meant here Sect. 3 by Spirit Quest. 1 First some understand the Spirit of God and Answ 1 give this sense Blessed are the poore in spirit that is blessed are they who are poore for the Holy Ghost or who are made or become poore in will for the Holy Spirit h Hierom. ss Hence Bellarmine collects the vow of poverty but yet doth not so understand this word spirit Answ 2 Secondly some understand the humane spirit and this is the truth It is hence doubted whether by the humane spirit be meant the will or the cogitations This will the more clearly appeare by the exposition Quest 2 position and interpretation of this word Poore Answ Poverty in Scripture is threefold viz. either Affliction thus David saith I am desolate and poore that is afflicted i Psal 25.16 Want and this is threefold either in Act but not affection which is poverty by necessity Affectiō but not in act which is poverty by wil not poverty indeed Both Affection and Act k Bellar. de Monac lib. 2. c. 20. Humility Hence there are three expositions of the word some First expounding it of Affliction Secondly some of want and poverty Thirdly and some of humility First some by poore understand the afflicted thus Calvine s expounds the word but Bellarmine altogether rejects this because this verse then would bee one and the same either with vers 4. or 11. that is if by poore were meant afflicted men then it is the same with those that mourne vers 4. or those that are persecuted vers 11. Secondly some understand this word de egestate want or poverty in temporall possessions and this exposition onely delights the Cardinall Bellarmine who yet takes it neither for poverty in act onely or in affection onely but in both adding over and above these two things viz. First Affection is twofold Of Truth this is naturall affection and is without any heart of zeale l è Bern. Serm. de festo omn. Sanct. Of Charity this is a spirituall affection for the love of Christ and this he meanes here Secondly hence he collects that poverty is not onely to bee brooked and borne but also to be vowed this collection was gathered with the left hand for many things please God ipso imponente when hee layes them upon us which please him not te assumente when men undertake them of themselves without either his imposition or injunction It is pleasing unto God when men are patient and contented in their poverty the Lord laying it upon them to exercise and try them thereby but it displeaseth the Lord when men impose poverty or misery upon themselves the Lord not requiring it at their hands but blessiing them in temporall things Obiect 1 But Bellarmine gives us a triple reason that we may take our choice for the confirming of his deduction First because our Saviour meanes onely such in this place blessed are the poore in spirit that is such as willingly make themselves poore Answ 1 It is evident that Christ speaketh not of outward poverty but of the humility of the minde First because it is so expressed Blessed are the poore in spirit Secondly the Prophet David in the same sense saith I am poore m Psa 25.16 yet was hee a King and abounded in riches Thirdly our Saviour our saith The poore receive the Gospell n Mat. 11.5 yet were they not all poore in substance that received Christ as wee may see in Nicodemus Ioseph of Arimathaea and Zacheus But if this reason please not the Cardinall hath provided us a second and that is Because poore here is opposed to rich Luke Obiect 2 6.24 To this wee answer First although Christ Answ 1 saith Woe unto the rich yet he meaneth not all rich men but such as trusted in their riches for such onely are excluded the Kingdome of Heaven o Mark 10 24. Secondly although it be true that Christ opposeth Answ 2 poore and rich men yet the vow of poverty doth necessarily follow from hence for there is a deepe difference beweene these two to endure poverty and to vow poverty But Bellarmine gives us a third reason which is this Our Saviour Christ was poore both in action Obiect 3 and affection practising himselfe what hee taught unto others and therefore both poverty in action and affection is here meant To this wee reply First that Christ was not Answ 1 poore that is no begger and this their owne Cajetane affirmes giving these two true reasons to prove it To wit First because he bought necessary things Secondly because he gave unto the poore Iohn 13. Secondly it is untrue that Christ did professe Answ 2 voluntary poverty for we never read that ever he vowed poverty yea their owne extravagant hath decreed that it is an heresie so to affirme Christ having both money and a bagge for the almes of the poore Ioann 22. Tit. 14. cap. 5. And hence the more discreet and ingenious Papists overslip this place Stapleton in his antidot mentions it not Canisius that rakes up all the places and proofes he can for devoted poverty doth yet not cite this verse Alphonsus de castro in this head of poverty Haeres 3. doth plainely deny this to bee the meaning of this place and gives this reason for it because then it would follow that onely poore men should come into the Kingdome of Heaven which was the heresie of those that called themselves Apostolici Ib. Haeres 1. Thirdly some understand this place de humilitate of humility Blessed are the poore in spirit that is blessed are the humble now if it bee meant of humility not of poverty then necessarily the Spirit doth signifie the cogitation not the will and this exposition Bellarmine cannot deny because it is Chrysostomes and Augustines but hee preferres his owne exposition of vowed poverty before this Non de paupertate quia non per se laudabilis p Chrys de variis loc By poore in spirit is not meant poore in substance that not being a thing praise-worthy in it selfe but contriti corde the broken and humble in heart Chrysost s et op imperf qui non magna sapit de se Id. Ibid. sed factus ut puer Ib. Who hath no high thoughts or conceites of himselfe but is lowly in his owne eyes as a young child
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
povertie Or II. because although they have enough in regard of necessary things that is sufficient for food and rayment yet they are not content but with an unsatiable desire wish for more and grieve for the want thereof The mourning of these shal not bee turned into mirth neither Thirdly some mourne and grieve Carnaliter these are they who sorrow for the punishment but not for the sinne as Pharaoh Cain and Iudas did and therefore shall be no more comforted than they Fourthly some sorrow Impiè wickedly these are they who mourne because it is not lawfull for them to sinne freely and without any punishment either humane or divine Many grieve that there are lawes forbidding drunkennesse fornication stealing and the like and wish that there were no sinnes forbidden or duties enjoyned because then they might live merrily whereas now they mourne by reason of restraining lawes This is a most infallible token of a wicked man and therefore such mourners have neither promise of blessednesse nor of comfort Fiftly some sorrow Diabolicè with a Divellish sorrow these are they who grieve unto the death that is unto desperation thus Achitophel grieves that his counsell is not followed and to put an end thereunto puts an end unto himselfe thus Iudas mournes that he hath betrayed his innocent Master and in his agonie hangs himselfe These mourners are utterly deprived of all comfort both here and hereafter Sixtly but we must doe thus if wee desire consolation in our sorrow to wit I. lament our owne sinnes and the sinnes of the Church land and common-wealth wherein we live II. let us hope for mercy upon the condition of true and unfained repentance III. and then it is lawfull for us to weepe and mourne for our afflictions which wee groane under because they are the fruits of sinne and occasioned thereby and blessed are they that thus mourne for they shall be comforted What comfort or consolation is it that shall Quest 4 be imparted unto these mourners First the world hath many solaces for those Answ 1 that are in distresse to wit honour riches pleasure security false counsell vaine comfort fained freedome and the like which I omit to enlarge because these are not the comforts here promised Secondly the comfort of these blessed ones Answ 2 doth consist in the Holy Spirit that true comforter What comfort or consolation doth this Paracletus or Comforter give unto these mourners Quest 5 Answ Three viz. First Temporall Secondly Spirituall Thirdly Eternall First the Holy Ghost gives unto the mourners in Zion Temporale solamen temporall comforts first Providence hee will so provide for them that they shall want nothing although it bee with them as Bias said Omnia mea mecum porto that they carty all they have about them as Hagar and Iacob who had no more then the cloathes upon their backes and the water in their bottles yet when those are spent and gone hee will provide more Secondly Protection and Deliverance he will protect defend and deliver them from all evill as carefully as hee doth provide for them what is good Many are the afflictions of the righteous but the Lord delivers him out of all that is either 1. takes away the affliction wholly or 2. takes away the sting thereof as he did unto Paul giving him sufficient grace to endure the temptation though he tooke not the buffet from him and therefore let us place all our hope and confidence upon God let us depend first upon him for whatsoever good temporall blessing wee stand in need of And secondly for deliverance either from the affliction if the Lord may see it good for us or from the evill of the affliction Quest 6 These are ordinary and generall things What particular temporall comforts doth this Blessed Comforter afford unto these true mourners Answ The Lord hath particular consolations First for all men Secondly for all dangers First for all sorts of men the Lord hath sundry sorts of comfort as we may instance in some few to wit Ministers Magistrates Poore men Godly men Professours First the Lord hath comfort in store or store of comforts for Ministers who are painefull and faithfull in their calling notwithstanding those many discouragements that they meet withall therein as for example First few will beleeve their doctrine this is irksome unto them and makes them in the anguish of their heart cry out Lord who hath beleeved our report and to whom is the arme of the Lord revealed o Esa 53.1 Secondly they are made a spectacle unto the world and to Angels and to men p 1 Cor 4.9 Thirdly sinne which by their preaching they labour to beate downe doth grow up and abound more and more Fourthly hence they grow weary of their lives as we see in Elias who desires that he may die because of the wickednes of the world q 1 King 19.4 so holy Ieremiah cries out Woe is me my Mother that thou hast borne me a man of strife and a man of contention to the whole earth r Ierem. 15 10. Yet let them lift up their heads and listen unto the comforts pronounced unto them For First God saith to Moses and Samuel and under them to all his Prophets and Christ to his Apostles and under them to all faithfull preachers They have not dispised you but me Secondly the Lord saith unto them feare not I am with you ſ Ierem. 1.8 Thirdly their labour shall not bee altogether in vaine in regard of others for some shall be stil converted wheresoever the Gospell is preached t Acts 17.34 Fourthly their paines shall not be at all in vaine in regard of themselves for they shall bee crowned Thus the Lord is pleased to comfort the sad hearts and lift up the drouping and hanging downe heads of his faithfull Ministers Secondly Magistrates they watch when subjects and inferiours sleepe they take care for all and yet though they bee thus faithfull and zealous they are not respected but rather disobeyed hated and sleighted by the vulgar sort of the sonnes of Beliall This is enough to make them mourne and a just cause of sorrow and therefore to comfort them the Lord bids them not to feare for hee will bee with them u Iosh 1.5 9. and their worke shall bee rewarded Thirdly poore men want in a manner all necessary things which makes them grieve but for these if good the Lord hath these comforts that 1. hee will give them needfull things though not superfluous to the supplying of their wants though not of their desires and 2. those things that hee with-holds from them hee detaines because hee sees them to bee poyson and hurtfull unto them Fourthly Godly and pious men dare not lye nor defraud nor cosen by false weights or false measures and therefore their gaines and meanes is very small but here is their comfort God will provide for them Secondly the Lord hath comforts and consolations for all perils and dangers and
griefes whatsoever as for example First if thou bee in any temporall danger then here is thy comfort that all things shall worke together for the best unto thee x Rom. 8.28 Secondly if thou bee derided for the profession of religion the holy Comforter will afford internall consolation unto thee Thirdly dost thou mourne for the sinnes of others and art in feare for them then here is thy comfort viz. 1. If they be righteous men who have sinned and for whose sinnes thou art troubled thou must remember they stand or fall to their own Master y Rom. 14.4 2. If they bee wicked men for whose sinnes thou mournest and whose persons thou art afraid of in regard of their sinnes yet thou maist be comforted through hope What hope can we have in bewailing the sins Quest 7 of the world and of wicked men Chrysost imperf First it may be that by thy prayers tears counsell Answ 1 advice some may be converted although the Apostle feares the worst and heares bad enough of those unto whom he writes yet hee hopes the best Heb. 6.9 Secondly the audaciousnesse and boldnesse of Answ 2 the wicked in sinning shall not be perpetuall for Christ will come to judge the world and therefore hence wee may have some comfort in our mourning for the sinnes of the wicked Thirdly God will glorifie himselfe either by Answ 3 converting them from sinne or by confounding them for sinne Wherefore in regard of Gods glory wee are not utterly deprived of comfort in our sorrow for their sinnes Answ 4 Fourthly at least when wee see apparantly that they belong not unto God we then mourne no more that is if we see them die in their sins as they lived in their iniquities then wee are to cease our mourning for them and therefore in bewailing the sinnes of the world wee have this hope that either our mourning shall be turned into mirth by their amending or shal be brought to end by their death Fourthly if thou grievest for thy owne sinnes committed against thy God thou maist hearken what the Lord saith and hee will speake peace unto thee he will tell thee he desires not the death of a sinner but rather that he should turne from his sinnes and live He will tell thee that the sacrifices of God are a broken and contrite heart and such a sacrifice he will not despise z Psa 51.17 Yea thy Christ will tell thee that if thou feele thy sinnes to be a burthen unto thee that hee will ease thy shoulders of that load if thou wilt but come unto him a Mat. 11.28 Thus the Lord hath particular comforts for all the griefes of his children or whatsoever their causes of mourning be And thus we have seene the first consolation which wee have from this Blessed Comforter and that is temporall Secondly the Holy Spirit gives unto all holy mourners spirituall solace and that two wayes first by mitigating their affliction by inward comfort hence they can rejoyce in tribulation b Rom. 5.3 yea hence they can cheerfully endure death c Rom. 8.36 as we see in Paul Acts 20. and in the other Saints Heb. 11.35 c. And in the Apostles who rejoyce that God is pleased to thinke them worthy to suffer for Christs sake d Acts 5.41 Secondly by giving unto them internall peace of conscience both with themselves and with their God e Phil. 4.7 insomuch as they become thereby more then conquerers in their greatest afflictions and tryals f Rom. 8.31.37 and 2 Cor. 1.4 Thirdly this Paracletus will give unto these mourners in Zion eternall consolation in the new Jerusalem which is above where and when Death shall be swallowed up in victory and all teares wiped from off their faces g Esa 25.8 and Apoc. 7.17 Revel 21.4 And their temporal mourning changed into eternal mirth as Abraham saith to Dives of Lazarus he in his life time received paines therefore now hee is comforted h Luk. 16.25 and hence it is called everlastâ—ng consolation i 2 Thess 2.16 yea joy and comfort which the heart of a mortall man is not able to conceive off k 1 Cor. 2.9.10 Quest 8 How many degrees are there of this Eternall Consolation Answ Two to wit First from death when the spirit returnes unto God that gave it and the soule is caried by the Angels into heaven to enjoy the joyes of that celestiall paradise with Christ for ever and ever The second is from the resurrection when the body beeing united into the soule both are made partakers of that eternall blisse when we can see God with these same eyes l Iob. 19.26 having put on immortality as a garment and our corruptible bodies being made incorruptible And therefore from the consideration hereof we may see how blessed a thing it is to mourne and to want comfort for a while here on earth and how wide they shoot that thinke those happy that laugh and rejoyce here on earth Extrema gaudij luctus occupat the end of temporall joy is eternall sorrow as wee see in Dives thou in thy life time receivedst pleasure saith Abraham therefore now thou art tormented m Luk. 16 25. We see worldlings rejoyce and expose themselves wholly to profuse laughter and mirth according to that of the Prophet The harpe and the violl the tabret and pipe and wine are in their feasts n Esa 5.12 with joy and gladnesse slaying Oxen killing sheep eating flesh and drinking wine o Esa 22.13 in bowles chaunting to the sound of the violl inventing instruments of musicke and anointing themselves with the chiefe ointments p Amos 6 5.6 But all this jollity doth not argue felicity the lives of worldlings being meerely tragicall that is merry in the beginning but the Catastrophe death and misery Balthazar feasts but by and by trembles and within few houres is slaine Dan. 5.5 And many more like him spend their daies in good things and in a moment goe downe into the pit q Iob. 21.13 And therefore let us remember how vaine all the joyes of this world are and not place our felicity in them or thinke our selves happy because we enjoy them but rath r thinke blessed are they that mourne What comforts may we be supported withall Quest. 9 in the time of our sorrow What consolations may wee propound unto our selves in our distresse that we may the more patiently beare and undergoe it Ruminate in the day of mourning and time of griefe of these five things Remember first Answ that affliction is common with thee unto all the faithfull and therefore thou mayest the better beare it r Heb. 12.8 Secondly remember affliction may bee grievous to the body but it is joyous to the soule our Saviour sayth Feare not him nor that which can kill the body but feare him and that which can cast body and soule into hell fire And therefore we should not
thou must grieve in thy heart for their wrongs and oppressions Secondly thou must pray for them unto God that he would arise to defend them and to plead their cause against all their enemies Thirdly thou must shew thy zealous love and affection unto them by thy words that is by speaking for them when they are abused or scandalized and by urging the Magistrate with all modest importunity to execute just judgement for them upon their enemies And thus much for the Morall sense of these words Thirdly there is Fames spiritualis a spirituall hunger and thirst having elswhere to handle this I here will but onely touch it Blessed are they that hunger and thirst after righteousnesse First these words may spiritually be expounded thus Blessed are those that are grieved with the iniquities of the times and mourne for the sins of the world and withall doe in heart and soule long for the amendment and reformation thereof Secondly by righteousnesse we may well in the first place understand the righteousnesse of Faith whereby a sinner is justified through faith in Christ and so standes righteous before God having the pardon of all his sinnes sealed unto him Wee may in the second place by righteousnesse understand righteousnesse of workes whereby a man is sanctified and made holy having Gods Image renewed in him by the Spirit of grace which was lost by the fall of our first parents And this appeares by these places Isa 55.1 1 Joh. 7.37 Rev. 21.6 All which places are one in substance for by waters we must understand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are justified and sanctified p Perkins s VERS 7. Blessed are the mercifull Vers 7 for they shall obtaine mercy In this verse we have these two parts to wit The blessednesse promised wherein are these two things First in generall who are blessed the Mercifull Secondly in particular what mercy and how manifold it is which is here required unto this blessednesse The reason of the blessednesse or promise thereof wherein are these two things viz First in generall why are the mercifull blessed because they shall obtaine mercy Secondly in particular what mercy this is which the mercifull shall obtaine First in generall wee see here who they are that shall obtaine mercy onely the mercifull Observ 1 Teaching us that those who would find mercy must exercise mercy He hath shewed thee O man saith the Prophet what is good and what doth the Lord require of thee but to doe justly and to love mercy q Micah 6.8 Quest 1 Why must we bee thus carefull to shew mercy unto others Answ 1 First because Mercy is a vertue taught us by nature or because by the light of nature we are taught to be mercifull one towards another For first nature teacheth Nemo sibi natus r Cicero No man is borne or brought into the world onely for himselfe but to doe good unto others as well as unto himselfe Secondly Nature teacheth that we must not be cruell or revengefull against our owne flesh No man ever hated his owne body but nourisheth and cherisheth it saith the Apostle that is by the light of nature we are taught to doe good unto our selves and those that are of our owne flesh and blood And therefore wee should be mercifull unto all because we are all children of one Father and creatures of one and the same species or kind Thirdly Nature teacheth us that vindictae brevis voluptas misericordia perpetua the pleasure that a man hath in revenge is very short but the delight which a man findes in shewing mercy is of great continuance and therefore we should be mercifull Secondly mercy pleaseth God and therefore Answ 2 we should be mercifull that the Lord is pleased herewith appeares thus First he loves and delights himselfe to shew mercy hence it is said The earth is full of his mercy Psal 33.5 Yea his mercy reacheth unto the clouds Psal 36.6 and 108.4 and is perpetuall enduring for ever Psal 100.5 and 106.1 and 107.1 and 136. yea all his wayes are mercy and truth Psal 25.10 this being his nature to bee mercifull and gracious slow to anger and of great kindnesse Psalm 86.5.15 Exod. 34.6 Secondly the Lord hath proposed this his mercie unto us for our imitation Be mercifull as your Father in heaven is mercifull Å¿ Luk. 6.36 and doe good unto all as he doth who causeth his Sunne to shine and his raine to raine both upon the good and bad t Mat. 5.45 and therefore when we follow the Lord herein certainly wee please him Thirdly the Lord to assure us hereof hath plainly told us that mercie is very acceptable and gratefull unto him I will have mercie and not sacrifice sayth the Lord and his Christ Ose 6.6 Matth. 9.13 and 12.7 And Salomon a type of Christ sayth that the mercifull man doth lend upon usurie unto God v Prov. 19.17 yea our Saviour describing the generall judgement doth shew how graciously the Lord accepts workes of mercie wherein we have first Gods acceptation In as much as yee have done it to them yee have done it unto me Secondly his enumeration When I was hungry yee fed mee when I was thirsty yee gave mee drinke c. Thirdly his remuneration therefore come yee blessed into everlasting joy u Mat. 25.40 c. And therefore wee may safely say that God is pleased with mercie and that it is our part to bee mercifull if wee desire to please him Answ 3 Thirdly God hath threatned to punish the cruell and unmercifull man and hath promised to reward the mercifull and therefore if we desire to be made partakers of mercie or to bee freed from miserie we ought to bee mercifull First the cruell and unmercifull man shall finde no mercie Behold sayth the Lord this was the iniquitie of thy sister Sodome shee did not strengthen the hand of the poore and needie therefore I tooke her away as I saw good w Ezek. 16.49 c. And thus Salomon threatens that whoso stoppeth his eares at the cry of the poore hee also shall cry himselfe but shall not bee heard x Pro. 21.13 And shall have judgement without mercy because he shewed no mercy y James 2.13 Secondly the mercifull man hath from God a promise of mercie This will further appeare in the second part of this verse and therefore I now leave it Answ 4 Fourthly it is our dutie as we are Christians to be mercifull as thus appeares by these dependant particulars First we are all one body Thus sayth the Apostle Wee being many are one body in Christ and every one members one of another z Ro. 12.5 Read for this purpose 1 Corinth 12.12 and 10.17 and Ephes 4.4.15.16 Secondly never any man hated his owne flesh a Ephe. 5.29 Thirdly hence came that mutuall communicating of riches which wee read of Acts 2.44 and 4.32
1 12 9. 2 cor 9.9 that is largely and liberally Thus Solomon describes the liberall woman Shee stretcheth out her hand to the poore yea she stretcheth forth her hand unto the needy k Prover 31.20 yea this is the Lords command If there bee a poore man among you thou shalt not shut thy hand from him but thou shalt open thy hand wide unto him and shalt surely lend him sufficient for his neede in that which hee wanteth l Deut. 15.7 8. Quest 17 If Parsimonious almes bee not Mercy then what is the measure of Mercy Answ 1 First negatively the measure of mercy is not our coveteous minde and will But Answ 2 Secondly the Mercy of God Dicit da mihi ex eo quod dedi tibi August s Psal 103. God saith give me part of that which I have given unto thee and let my bounty shewed towards thee be thy rule to direct thee in shewing mercy towards others Answ 3 Thirdly the measure of our mercy is our brothers misery our almes must bee according to our brothers want Deut. 15.8 Fourthly another measure of mercy is our owne hand that is our ability and power Non solum quantum sed de quanto Ambros s Corinth Answ 4 God doth not so much looke at that which thou givest as at that which thou hast to give And therefore the Holy Ghost doth neither condemne the Disciples because they gave but little nor commend them because they gave much but praiseth them for this That every one of them according to his ability sent reliefe unto the brethren which dwelt in Iudea m Acts 11 29. Fiftly sometimes the Lord doth prescribe unto some a particular measure of mercy which Answ 5 is to be observed as for example First the Lord did appoint unto the poore all the fruit that sprang up or grew the seventh yeare n Exod. 23.11 Secondly some remainder and gleanings every yeare Deut. 24.19 Thirdly sometimes halfe of that which wee possesse thus Christ commands the people o Luk. 3.11 and thus doth Zacheus p Luk. 15 8. Fourthly sometimes God commands us to sell all and give unto the poore Matthew 19.21 Luke 12.33 Fiftly sometimes we are commanded if wee have for the present nothing to give to labour that we may be able to helpe others Acts 20.35 Ephes 4.28 Who offend against this rule First those that labour hard in their callings Quest 18 not that they may be enabled to give almes but Answ 1 that they may have enough to satisfie their greedy appetites of gluttony or drunkennesse Secondly those that give sparingly unto the Answ 2 poore I speake not here of those who give little because they have not much for certainely the widdowes mite shal be accepted but of those who have much and yet give but little The Apostles assertion is generall For if there be first a willing minde it is then accepted according to that which a man hath not according to that which hee hath not q 2 Cor. 8.12 where he most plainely layes downe two rules of charity the first is whatsoever we give whether little or much it must bee given willingly the second is that wee must give proportionably unto that which wee possesse that is if wee have but little God will accept then of a little but if we abound in estate wee must abound in good workes Thirdly those erre from this rule that spend Answ 3 and give much for other things and in regard of that but little unto the poore it is no almes or true worke of mercy to give a peece of bread or a penny unto a poore man when in the meane time we spend much other waies either 1. upon our lust or pleasure as many spend much for the sight of Stage Playes much upon Hawkes much upon Hounds much at Dice and Cards yea much upon Harlots or 2. when we wast and consume much by drunkennesse or 3. by feasting frequently great men Certainely we are no almoners except we bestow distribute and disperse a greater part of that which wee possesse upon the poore then upon our pleasures and lusts and our sentence is this if we sow sparingly we shall reape sparingly and if we sow plentifully we shall reape plentifully r 2 Cor. 9.7 Secondly our almes must be given with a continued hand true mercy is not sometimes to be done but to be habituated by a frequent and daily practise Give saith Salomon a portion to seven and also to eight Å¿ Eccles 11.2 and Saint Paul would have the Corinthians to lay by some thing in store every Lords day t 1 Cor. 16 2. and disswades all men from being weary of this duety of charity u Gal. 6.19 or of forgetting the workes of mercy v Heb. 13 16. Quest 19 Why must we be thus constant in the workes of mercy and charity Answ 1 First because there is daily need of the exercise thereof the belly of the poore man will still cry for meat yea new poore people will daily spring up the Lord hereby proving and trying us whether we will continue in the workes of mercy or be weary of well-doing w 2 Thes 3.13 Answ 2 Secondly because otherwise we shall have no reward It is not enough to begin well except we continue in well doing for without perseverance there is no blessednesse Answ 3 Thirdly because constancy in the workes of mercy is recited unto the praise of such and imitation of others by the Holy Spirit Thus we read of the daily distribution of the Church x Act. 6.1 and of Cornelius his constant course of prayer and almes y Act. 10.2 that wee might learne to imitate them in this vertue so lauded by the Lord. Quest 20 How long must wee continue in giving almes Answ 1 First wee must give so long as wee see any stand in neede and when none wants then we may retaine unto our selves what we enjoy but that will be never and therefore we must never cease to give Answ 2 Secondly wee must give untill we have satisfied the mercies of Christ wee must doe good unto the poore members of Christ untill wee have done as much for them as Christ did for us but this will be never as that liberall Almoner said z Iohn Elecmosynarius Leontius vita unto a poore brother Nondum sanguinem pro te c. I have not yet shed my blood for thee as Christ did for mee and therefore I must not yet give over doing good unto thee And thus we must continue liberall so long as we continue in life and ability to doe good Having shewed how the rules of Almes-deeds doe respect the hand it followes in the second place to consider how they respect the affections wherein we have also two rules diligently to observe viz. Dandum hilariter Dandum cito First what wee give must bee given willingly and cheerfully or true mercie gives with a willing
life they shew light unto others Secondly Christ is called light because he is Answ 2 that true primary light which doth not borrow his light from any other but hath light in himselfe and of himselfe doth enlighten others Read for the proofe hereof Ioh. 1 9. and 8.12 Esa 9.2 and 40.6 and 43 6. and 60.1.12 and 1 Ioh. 1.5 and 2.8 Thirdly Apostles and other Doctors Ministers Answ 3 of the church of Christ are called light not because they have light in themselves of thēselves for they have it from Christ that true primary light as the Moone borrowes her light from the Sunne shee beeing without but a darke substance or body So they being enlightned by Christ they are called lux mundi the light of the world in these regards First because they beare witnesse of the true light m Ioh. 1.7.8 Secondly because they have received the splendor of divine knowledge from Christ Thirdly in respect of the sincerity of life and integrity of manners Fourthly God is the cause of light this may Answ 4 be understood either of God the Father Sonne or Holy Ghost For First God the Father is called the Father of lights James 1.17 yea he commands the light to shine out of darkenes n 2 Cor. 4.6 Secondly God the Sonne enlightens every one who comes into the world o Ioh. ◠9 Thirdly God the holy Ghost is called the Spirit of light The Apostle proves most plainely that the ever blessed Trinity is the cause of light in these words I pray for you that the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of wisedome that so the eyes of your understanding may be enlightned p Ephes 1.17.18 Fiftly the light it selfe is the word of God Thus David Thy Word is a light unto my feet Answ 5 Psalm 119.105 And Paul Christ hath brought life and immortality to light through the Gospell 2 Tim. 1.10 And Peter ye doe well to take heed to the word of God as unto a light that shineth in a darke place 2 Pet. 1.19 Answ 6 Sixtly and lastly it is given unto the Ministers from God to enlighten the world through this his word Thus Paul was sent unto the Gentiles that by the preaching of the word unto them he might open their eyes and turne them from darknesse to light q Acts 26.18 Obiect 2 It may against this be objected to enlighten or give light is an internall worke and therefore man cannot doe it but it must bee wrought by the blessed Trinitie as was sayd before answer 4. Answ 1 First it is not onely an internall worke for there are two parts of this illumination viz. first an externall adhibiting of light secondly an internall application thereof to the understanding and spirit As in the sense of seeing First there are the species or severall objects without And secondly these are applied unto common sense within Now the outward light is adhibited by the Ministers of the word of God Answ 2 Secondly the Ministers are sayd by consequence to worke the internall light also For first although it bee the worke of the holy Ghost and a taste of the heavenly gift and of the Spirit of God r Heb. 6.4 yet secondly the application of the outward light by the ministery of the word is the ordinary means wherby the internall light is wrought within us And therefore I conclude this objection thus First the light is the word which comes from God not from the Ministers Secondly the power of enlightning is from Christ not from the Ministers and they only illuminate through his helpe and assistance Thirdly yet it is the office of Ministers to hold forth the light in their Ministerie Sect. 3 § 3. Yee are the light of the world The Apostles Quest 1 being but Toll-gatherers and Fishers and not Scribes why doth our Saviour call them the light of the world and not rather the Scribes Answ 1 First Christ doth it to comfort them left they should be dejected by reason of their poore base and low condition Thus elsewhere hee encourageth them to be constant both in active and passive obedience because there will a time come when they shall sit upon twelve seates and judge the twelve Tribes of Israel ſ Matth. 19.28 Answ 2 Secondly Christ calles his Apostles not the Scribes the light of the world lest the Ministerie should seeme to bee supported by an arme of flesh If the Scribes and Pharisees had beene made the light of the world the world would then have thought that the word had been upheld and maintained by humane power but when the Gospell is preached published divulged and dispersed through the world by the Apostles who were but Fishers Toll-gatherers poore and illiterate men then all the world will say Hic est digitus Dei that this is Gods worke and supported by a divine hand Thirdly our Saviour calles his Apostles not Answ 3 the Pharisees and Scribes the light of the world to teach us that worldly pompe and splendour addes nothing to the efficacie of the Ministerie it neither helpes if present nor hurts if absent Why doth not externall and mundane glory Quest 2 availe and further the preaching of the word First because it is a spirituall work and therefore Answ 1 it is to be wrought by spirituall meanes and not carnall for neither estimation nor honour nor riches nor the wisedome of the flesh can helpe forward this worke of God Hence Saint Paul opposeth them first in his conversation in these words Our rejoycing is the testimony of our conscience that in simplicitie and godly sinceritie not with fleshly wisedome we have had our conversation in the world t 2 Cor. 1 12. Secondly Saint Paul opposeth them in his preaching Christ sayth he sent me to preach the Gospell not with wisedome of words u 1 Cor. 1 17. not with excellencie of speech v 1 Cor. 2.1 not with enticing words of mans wisedome but in demonstration of the Spirit and of power w 1 Cor. 2.4 Secondly God in this worke will not use the power of men lest the praise of the work should bee given unto men Vzza was strucke with death because hee puts his hand to the Arke x 2 Sam. 6 7. And God will not deliver his people by 32000 but by 300 y Iudg. 7.2 lest the people should glory in themselves whereas hee that glories should glory in the Lord yea hence it was that God would not take the temptation from Paul but rather sustaine him in it because thus his glory and strength was made perfect in weaknesse z 2 Cor. 12.9 § 4. A Citie that is set on an Hill cannot bee hid These words as also the former some Sect. 4 Papists urge for the visibilitie of the Church Object thus Our Saviour compares his Church to a Citie on an Hill which cannot be hid Therefore the Church
respect of the greatnesse or smallnesse of the sinne is not to bee admitted and that for these reasons 1 In respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of â—â—ne is death Yea sinne is the transgression of the Law 1 John 3.4 And every transgression of the Law is under the curse Gal. 3.10 2 In respect of the infinite Majesty of God which to violate can be no veniall sin of it selfe 3 In respect of the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection And therefore in these regards no sinne committed against God can in it selfe be veniall t White s Exod. 20. Confut. 5 â—rac 6. f. 330. Fifthly this motion and passion of anger even when it is sudden and unadvised though there be no further purpose nor intendment to Answ 5 hurt is guilty of judgement as is plaine in this verse Whosoever is angry with his brother without a cause shall be guilty of judgement that is shall be guilty of damnation for so judgement is taken in Scripture David prayes that the Lord would not enter into judgement with him u Psa 143.2 And Paul saith Thou that judgest another condemnest thy selfe v Rom. 2.1 where to judge and condemne are taken for all one to be culpable then of judgment is to be guilty of condemnation Thirdly we admit this distinction of veniall Answ 3 and mortall sinnes if it be understood not in respect of the nature of sinne but of the quality of the persons for unto those that beleeve and repent all sinnes are veniall and pardonable through the mercy of God Rom. 8.1 But to the wicked and impenitent all their sinnes are mortall Sixthly the Fathers side with us in our opinions Answ 6 holding that all these three sinnes here mentioned are mortall yea the Papists generally make anger whereof the principall question here is one of the seven deadly and mortall sinnes as Canisius Pupilla oculi Manipul Curatorum and the rest Chrysostome upon this verse saith Christus dat ultionem homicidio irae supplicium aeteruum adulterio concupiscentiae Christ doth not punish murder and spare anger or condemne adultery and acquit concupiscence but condemnes and punishes both the one and the other St. Augustine s saith that all these three are to be arraigned before Gods judgement-Seate where Hell shall be the reward of all If any object why then are the two former degrees Iudgement and Councell named Hee answers because there are severall degrees of punishment in hell according to the degrees of sinne on earth Saint Hierome condemnes the first degree of anger to be worse than idle words but these we must give account for at the day of Judgement when and where no sinnes that we must answer for are in their owne nature pardonable w Mat. 12.36 Saint Hilarie Non minus ira rea Evangelie quam homicidium lege Anger under the Gospel is no more a veniall sinne than murder was under the Law And therefore I shut up this question with this assertion That to be angry with our brother unadvisedly to call him Racha or foole in our anger are all mortall sinnes and deserve in their owne nature eternall fire Bellarmine tom 3. fol. 113. objects Object to bee angry with our Brother or to call him Racha doth not exclude us from the Kingdome of heaven and therefore they are not mortall sinnes The Antecedent he proves thus That which is not properly a precept but onely a degree of a precept cannot exclude us from the Kingdome of Heaven but to be angry with our Brother or to call him Racha is not properly a precept but onely a degree of that Commandement Thou shalt not kill Therefore this will not exclude us from the Kingdome of Heaven First here is Petitio principii a begging Answ 1 of the question hee taking it for granted without proofe that these two to call our Brother Racha or to be angry with him are no precepts which is the thing questioned Secondly if this were granted that these two were onely degrees of that Commandement Thou shalt not kill yet it would not hence follow that they are veniall sinnes which will not exclude us out of Heaven For to call our Brother Foole is but onely a degree of that Commandement and yet the Jesuite himselfe doth confesse that to be mortall and to deserve condemnation Bellarm. de Purgat lib. 1. cap. 4. tom 1. 1809. Answ 3 Thirdly because they are degrees of the precept as is confessed by the Cardinall therefore it cannot be denied but they must belong unto the violation and transgression of the Commandement and consequently deserve death because cursed is every one that continueth not in all things which are written in the Booke of the Law y Galath 3.10 There being no transgression so small but it shall be punished except it be repented of and washed away by the Blood of Christ Answ 4 Fourthly the Jesuite doth diametrally oppose Christ even in the very scope of the place Bellarmine saith the violation of the Commandement it selfe according to the letter excludes us from the Kingdome of Heaven but not the transgression of the degrees of the Commandement Christ here saith plainely that the Pharisees and Scribes did observe the Letter of the Law but that was not sufficient to bring them unto Heaven or to preserve them from Hell And therefore if we desire to be saved we must carefully observe the very degrees of the Commandements and therein our righteousnesse may exceed the righteousnesse of the Scribes and Pharisees because otherwise wee cannot enter into the kingdome of God Sect. 4 § 4. Whosoever is angry with his Brother Quest 1 Why are all Christians forbidden to bee angry Answ 1 First because Anger comes from the Divell as the authour thereof Give no place to wrath give no place to the Devill Ephes 4.27 Answ 2 Secondly because anger comes from our inbred corruption and pride of heart Non ab illius injurià sed a tuà superbia Basil hom de ira Anger proceeds not from the injury of others but from the pride of our selves that being the moving cause thereof Many are wronged and yet but some are provoked and some are not Why because some are patient and others are proud Now we should labour not onely to withstand the assaults of Satan but also to subdue our owne corruptions and pride and impatiencie in the suffering of injuries because these are the causes of Anger Answ 3 Thirdly Anger is forbidden us in regard of a three-fold pernicious effect thereof namely First it pleaseth not God Iam. 1.20 Those which are in the flesh cannot please God Rom. 8.8 But Anger is a worke of the flesh Gal. 6.20 And therefore cannot please God Secondly Anger is dangerous and pernicious to him that is angry for it hurts the heart it wounds the conscience it expels the holy Spirit and deserves to be
diversitie of sinnes but another kinde of punishment beside eternall it sheweth not For Iudgement a Counsell and Hell fire doe but signifie three degrees of the same punishment Hell fire being due to the rest but added onely for distinction to shew both the difference of the sinne and punishment Answ 2 Secondly Iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in Scripture for everlasting punishment or condemnation as Roman 2.3 How shalt thou escape the Iudgement of God And therefore Bellarmines consequence is nought He that is angry shall be guiltie of judgement therefore not of hell fire for Iudgement signifies the punishment of ever-burning Tophet Thirdly Saint Paul sayth No rayler shall inherit Answ 3 the kingdome of God 1 Cor. 6.10 But he that sayth Racha to his brother is a â—ayler wherefore hee that sayth Racha shall not inherit the kingdome of heavens The Minor proposition is thus proved Racha is an Hebrew Interjection and is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raiak evacnare and is read by the Thalmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inavis vacuus that is a light head or cock-braine wide and emptie of wisedome or understanding Now hee that thus reviles his brother railes upon him and therefore if Saint Paul may bee beleeved hee that calles his brother Racha shall not inherit the kingdome of heaven § 8. Whosoever shall say thou Foole. Is it Sect. 8 not lawfull then at all to call any Foole Quest 1 First it is lawfull for God to call wicked men Answ 1 fooles Prov. 12.6 and for Christ to call the two Disciples foolish Luk. 24.25 yea for Saint Paul to brand the Galatians with folly Gal. 3.1 and plainly to call the Cretians Liers and Slow-bellies Titus 1.12 Secondly this place is to be understood of Answ 2 them which charge men with folly with a mind to reproach them by way of revenge we must not call any foole in anger hatred or contempt because as was formerly sayd Christians must looke upon all men as their brethren and our Saviour sayth here plainly thou must not in anger call thy brother foole Doth the abuse of the tongue deserve hel fire Quest 2 or destroy the soule First Pomerius saith Convitia reprochfull Answ 1 words are veniall sinnes when they are thus qualified I. When they are given by superiours by way of correction or reproofe II. When they proceed not from hatred but from the levity of the mind III. When they proceed from a light or small anger and from unbridled or immoderate rage IV. When they procced from no desire of disgrace that is although a man use some reprochfull and disgracefull words unto his brother in his anger yet doth it not with a purpose or intent to disgrace him V. When by the reprochfull words which are given our brother is not much disgraced Secondly Pomerius saith Maledicta evill Answ 2 speeches and maledictions are but veniall sins when thus occasioned or uttered viz. I. When they proceed from a good cause or from some calling from God II. When they are pronounced against or reflect upon him onely who hath deserved to be evill spoken of III. When they are occasioned for a trifle a matter of no great moment IV. When they are from a sudden undeliberated heat of passion These respects thinkes Pomerius doe so allay and qualifie the poyson of the tongue that it wil not prove mortall unto us Thirdly we have a more sure word of prophecy Answ 3 to resolve and establish us in this particular then the opinion of an erring Papist and that is the word of God which teacheth us what to thinke or judge of rayling reproachfull and cursed speeches by these particulars First the Scripture commands us if wee desire to approve our selves to have put on Christ to put on the vertue contrary unto these Put on therefore as the elect of God bowels of mercies kindnesse humblenesse of mind meekenesse long suffering forbearing one another and forgiving one another p Coloss 3.12.13 All these are contrary or opposite to reproaches and evill speakings and therefore if the one bee commanded then is the other forbidden if one bee an argument of an elect vessell the other is of a reprobate at least for the present And therefore whether simply taken or according to Pomerius his qualifications and restrictions they are no veniall sinnes Secondly the Scripture prohibites these ex consequenti by a necessary consequent Let no corrupt communication proceed out of your mouth but that which is good c. That you grieve not the Holy Spirit of God q Ephes 4 21. Now none will deny but that reviling and wicked speeches are corrupt communication at least tend not to edification but rather offend God The Apostle seemes plainely thus to argue those speeches which are corrupt and edifie not the hearers are displeasing to the pure Spirit of God and become not Christians but rayling reviling and reproachfull speeches are corrupt and tend not to edification and therefore they are unbeseeming Christians and displeasing to the Holy Ghost and consequently in their owne nature lethall and not veniall Thirdly the Scripture dislikes all speeches of this kind because they argue that there is neither grace in us for the present nor hope of glory for the time to come I. That man who gives way to these abusive speeches doth thereby testifie that his heart is not seasoned or sanctified with true grace If any man seeme religious and bridleth not his tongue he deceiveth his owne heart and his religion is in vaine r Iam 1. â—6 II. That man is as yet no heire of glory Be not deceived for raylers and revilers shall never enter into the kingdome of God Å¿ 1 Cor. 6 10. I conclude this particular with this plaine syllogisme That which excludes us both from grace and glory is mortall and not veniall but rayling reviling and reprochfull words not being repented of exclude us both from the possession of grace and true hope of glory therefore they are no veniall sinnes Fourthly these are directly and positively forbidden by God in his word and therefore are no veniall sinnes in their owne nature Lay aside all malice envy and evill speakings saith Saint Iames t 1 Pet. 2.1 and Saint Paul most plainely Let all bitternesse and wrath and anger and clamour and evill speaking be put away from you u Ephes 4.31 Having shewed that rayling and reprochfull words are Quest. 3 mortall sinnes it may hence be further demanded why the abuses of the tongue doe destroy the soule and must bee punished with Hell Fire Answ 1 First because the tongue was given unto us for other ends speech is onely given unto men and that for this end that thereby they might performe those dueties which God requires of them viz. to wit First wee must blesse and praise God with our tongues Jam. 3.9 Secondly wee must confesse Christ with our tongues Rom. 10. Thirdly wee must invocate and supplicate the
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
and desires were mortified in her And hence he concludes Vera voluptas ex virtute nascitur The fruits of true joy spring from the roote of vertue which conclusion is true although the true sense of the place be lost Allegoricall then hee who expounds it literally doth not onely pervert the true sense and meaning of the place but doth also establish a falsehood and untruth for thus a man might prove Christ to be bread yea to be a stone which none are so stony or blockish to beleeve Secondly observe whether is it a rule or an historicall narration we reade of Iephtah who offered his daughter of the Midwives who lied unto Pharaoh of the adulterie and subornation to drunkennesse and murder in David of Noahs drunkennesse and Lots incest Now if these historicall narrations should bee by some understood to bee rules of directions how diabolicall would their lives and conversations become And therefore we must not drawe a rule A facto ad jus from a deede done to the equitie thereof for by that rule all things were lawfull Thirdly observe if it be a Rule then whether is it given as a Command and Precept or as a counsell and advice Paul would have all to live unmarried t 1 Cor. 7.7.8 but this he speakes by permission onely that is by way of counsell and advice not by a positive command from God Verse 6. For concerning Virginity he had no commandement from the Lord but onely supposed it to be good for the present distresse to remaine unmarried Verse 25 26. Fourthly consider if it bee a precept and a command then whether is it generall or particular That is I. Whether was it given to one man onely or to all Thus God commands Abraham to slay Isaac and this precept is not to bee extended further then to him II. Whether doth the precept respect some one particular action which is onely once to be performed or a worke which is frequently to be practised Thus the Israelites were commanded to spoile the Egyptians which precept was neither to bee stretched unto any other nor unto them at another time that is by this command no other persons were allowed to robbe the Egyptians neither were the Israelits warranted to do it at any other time III. Whether were the Precepts given onely unto some one particular people or unto all nations Thus the judiciall Law was given unto the Iewes onely and not unto the Gentiles IV. Whether did the Command concerne some certaine time onely or was it to be extended also unto all times Thus Circumcision Sacrifices and the Ceremoniall law are not now to be urged because they were to continue but unto the death of Christ Thus we must carefully observe the scope of the Holy Spirit and urge nothing beyond that Thirdly in the reading and expounding of the Rule 3 Scripture take heede of all grosse consequences which are very frequent with the erroneous I. some thus expound positiva privativè positive things privatively Thou maist hate thy enemie because thou must love thy brother Mat. 5.43 Secondly some expound Confutativa confirmativè those things which are spoken by way of Confutation as though they were spoken by way of confirmation as for example Saint Paul saith The doers of the Law shall be justified u Rom. 2.13 From whence The Apostle concludes that none shall be justified The Papists conclude that we may bee justified by the workes of the law Thirdly some expound Scriptures so as that there is no consequence at all but a palpable non sequitur Thus Hooker observes the Separatists and Brownists to doe daily And thus the Papists doe hourely I have prayed for thee Peter saith Christ therefore the Pope cannot erre Master saith Peter here are two swords therefore the Pope hath both Ecclesiasticall and Civill jurisdiction both over King and People and many the like But wee must take heede of these sophismes and of this begging the question Fourthly be never obstinate in thy owne opinion Rule 4 but let the spirits of the Prophets bee subject to the Prophets v 1 Cor. 14.32 Great is the errour here of the Papists who will change nothing retract nothing lest they should seeme formerly to have erred Great are the blemishes hereof of the Lutherans with the Zwinglians concerning the corporeall Concomitancie who rather then they will â—â—cant or confesse their errour will which is too grosse confesse the Ubiquitie of Christâ— humanity Certainely this obstinacie in opinion in generall doth hinder the progresse of faith and of religion and therefore all Christians should be carefull to observe this rule not to bee too stiffe in their owne tenets or obstinate in their owne opinions Rule 5 Fiftly adde to the reading a frequent meditation of the word thou readest reade studie and contemplate the Scripture night and day be not a stranger in Israel he that frequenteth a path daily will not lightly goe wrong or erre therein David became wiser then his teachers because hee had respect unto the Testimonies of the Lord w Psal 119.99 And therefore if any thâ—ng be difficult suspend thy judgement reade it over againe turne unto other places like unto it and compare them together and haply God will reveale it unto thee at the last x Phil. 3.15 Rule 6 Sixtly to reading and meditation adjoyne prayer this was the Prophet Davids frequent practise Shew me thy waies oh Lord teach mee thy pathes leade me in thy truth and teaâ—h mee Psal 25.4 5. Againe Teach me O Lord the way of thy statutes yea give thou me understanding and I shall keepe thy law Psal 119.33.34 And againe Make thou me to understand the way of thy precepts verse 27. yea Make thy face to shine upon thy servant and teach me thy statutes verse 135. for my lips shall utter praise when thou hast taught me thy precepts verse 171. Thus pray fervently unto the Lord to enlighten thy understanding to anoint thy blind eyes with the true eye-salve of the blessed Spirit and to leade thee in his truth and then rest certainely assured that faithfull is hee who hath promised who will at length reveale himselfe and his truth to him who doth his endeavour to know the Lord and the way and truth whereby he may be brought unto him by reading hearing meditating and a willing subjecting of his opinion and judgement to the word of God Sect. 3 § 3. Of old time The Papists say the consent of the Fathers is the true rule of interpreting the Scriptures Argum. or the word is to bee expounded according to the minde and judgement of the Ancients Against this Chamierus y Tom. 1. de interp script lib. 16 Cap. 11 Sect 1. f. 601. urgeth this place thus If the consent of the Fathers were a certaine rule of interpreting the Scriptures then it should never be reprooved and blamed this is manifest by it selfe But the consent of the Ancients in the expounding and opening of Scripture
not at things which are seene but at things which are not seene l 2 Cor. 4.18 Where wee may observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to looke as the Archer looketh to the marke hee that beholdeth a woman thus hath an adulterous eye yea the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely to looke with the eye but with the heart signifying more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this onely signifies the beholding of an object simply which way a man may behold a woman without sinne but that signifies the intention of the minde which goes along with the eye and thus to behold a woman with the sight of the eye and the lust of the heart as evill is here forbidden If the sight of the eye be thus dangerous and readie to conveye lust unto the Quest 2 heart is it not then good to plucke out or put out our eyes First some of the Heathen knowing how unruly the eye was have pulled out their eyes Answ 1 thinking them most happy who were so blinde of which minde was Seneca when he said Nonne intèlligis partem foelicitatis nostroe esse coecitatem It addes no small deale unto our happinesse that wee are blinde Secondly these were mistaken for Christ requireth not this of us to plucke out our bodily Answ 2 seeing eyes but to pull out our sinfull eye in the next verse that is to take lust from our eye which is a Member of our sinfull body and then the eye of it selfe is a good member of the body § 2. Hee that looketh upon a woman to lust after hath committed adulterie with her already Sect. 2 in his heart Quest It is questioned here by many Whether the uncleane desires of the heart bee a breach of this Commandement thou shalt not commit adultery or of the last Thou shalt not covet Answ 1 First some of the Fathers have thought that the uncleannesse of the heart doth not belong unto this seaventh Precept God doth not by this Commandement cut off the sinfull thoughts but the sinfull act said Gregor in Ezech hom 13. Yea Augustine also is of this opinion That in this seaventh Commandement the worke of uncleannesse onely is noted but in the tenth the very concupiscence m Aug. in qu 71. in Exod. Answ 2 Secondly the inward sanctimonie and purity of the minde is here commanded and the contrary forbidden as appeares by these particulars First by the definition of puritie and chastitie which is to be holy both in body and spirit thus Saint Paul describeth a true Virgin n 1 Cor. 7 34. And thus he exhorts us to bee o 1 Thes 5. â—3 Secondly both the soules and bodies of thâ— faithfull are the Temples of the Holy Ghost and therefore ought to be kept holy p 1 Cor. 3 16. Thirdly Chrysostome urgeth these foure reasons I. From the interpretation of our blessed Saviour who sheweth that this Commandement is broken in the very inward lust and concupiscence in this verse II. From the analogie and correspondencie which it hath with other Commandements To bee angry with our brother without a cause is a breach of the precedent Commandement Thou shalt not kill So to desire a strange woman though the act of concupiscence follow not is against this Precept III. In respect of God who doth not so much looke to the worke of man as to his heart IV. Because concupiscence is the cause of adulterie all adultery proceeding from concupiscence q Mark 7.21 Chrysostom hom 12. in Mat. And therefore seeing the effect that is adultery and outward uncleannesse is forbidden in this Precept it followeth also that the very cause thereof which is concupiscence should be restrained Sect. 3 § III. Whosoever shall looke upon a woman c. hath committed adultery with her Quest 1 Why doth our Saviour here ascribe Adultery to the eye and a wanton looke Answ 1 First because the sence provokes unto act as the Apostle saith he plants and Apollo waters unto good 1 Cor. 3.6 So we may say the eye plants and the tongue and speech waters unto impurity and uncleannesse Secondly because the eye is the most quick Answ 2 sense ut vidi ut perij sometimes a glade of the eye brings a glance to the heart which sets on fire the whole course of nature Observe here that a man hath two eyes to wit I. Oculus informans the right eye whereby sometimes he casually beholds a woman this is not simply condemned as was shewed before § 1. II. There is Oculus depascens the left eye which delights in the beholding of beauty and is never glutted therewith this is faultie and here forbidden as was shewed before Indeede the first sight is sometimes a baite and proves at last mortall as we see in Evah whose sight of the Apple cost the world deare r Gen. 3.6 afterwards the sight of women caused those sinnes that at length brought the Dleuge Å¿ Gen. 6.2 The sight of Dinaâ— cost the Shechemites their lives t Gen. 34.2 And the sight of Joseph unto his Mistresse brought her to forget all woman-hood u Gen 39.7 And Davids eye first casually beholding Bathsheba occasioned adultery subornation to drunkennesse and murder Thirdly because the beholding of beautie Answ 3 is evill and doth pollute in it selfe if it be with delight and desire after it And hence in the law the brother and sister were to be cut off if they saw and did contemplate that is willingly and with delight one anothers nakednesse v Levit. 20.17 And therefore with Iob we should make a covenant with our eyes and not give way to alascivioâ—s looke What lookes must we principally avoide Quest 2 There is a three-fold aspect of women Answ namely First there is Visus solicitans a sight which perswadeth and counselleth unto evill and this is wicked Solomon saith He winketh with his eyes w Pro. 6.13 that is he laboures by wanton lookes winkes smiles and the like to seduce and allure These as absolutely wicked are to bee avoided Secondly there is Visus ruminans a pleasing and delightfull looke this Solomon forbids Let not thine eyes behold strange women x Pro. 23.33 And his father David telleth us it is a vanitie and therefore we should turne our face from it y Psal 119.37 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very thing which is here forbidden Noli aspicere quod non licet concupiscere Doe not looke earnestly upon that which it is not lawfull for thee at all to covet Bern. Oculus impudicus impudici cordis nuntius Augustin Such lookes are often the fore-runners of unchaste actions and doe presage an unchaste heart Thirdly there is Visus casualis an accidentall or casuall aspect this is not evill in it selfe yet even in this wee must be warie and watchfull and not let our heart goe along with our eye § 4. To lust
that divine perfection which God requires in every good work yea how the outward good workes which hee performes are stained and blotted with pride vaine boasting ostentation and selfe-love Thirdly let him diligently observe the stupiditie of his conscience how bold and obstinate and senselesse it is as for example 1. He never doubts of his condition 2. He never feares the wrath and judgements of God 3. He never seekes to be delivered from the wrath to come 4. Hee never trembles wâ—th the sight of his sinnes his heart not being circumcised he is never touched with a sense of his iniquities The Children of God are ever and anon in heavinesse and teares for the sinnes they commit against so gracious a God and so beloved a Father thinking in this kinde every mole-hill a mountaine but the naturall man although hee be never sure yet he is alwaies secure singing peace unto his owne soule and saying no evill shall come unto him Fourthly let him truely know and acknowledge the end of his obedience and what his aime and scope is in all the good duties which he performes namely alwaies either his gaine or estimation of the world or vaine glory ever obeying for himselfe never for God ever seeking himselfe never seeking the glory of his heavenly Father Fifthly and lastly let him consider his weakenesse of rather want of faith let him examine what spirit he hath well may he have the Spirit of slumber and a deceivable presumption but that internall sweetnesse and spirituall peace which might corroborate him against terrors dangers and death or comfort him in afflictions or make him victorious over the greatest tryals Rom. 8.38 he never had the least tast or rellish of Quest 8 Must we only judge our selves by our works Answ We must not onely judge our selves by our externall actions but also by our internall by our thoughts consciences and least sinnes as for example First if thou be not a thiefe then see whether thou art not unmercifull or coveteous or desirous of something which is thy neighbours Secondly if thou bee no murtherer then see if thou hast not beene angry with thy brother without a cause if thou hast not hated him if thou hast not endeavoured at least desired to bee revenged if thou hast not contended with him for some petty trifles if thou hast not called him Racha or foole in thy anger yea examine whether thou lovest him or not Thirdly if thou bee no adulterer then see if thou hast not either with thy hands or eyes or heart or affection lusted after some or shewed some wanton tokens Fourthly if thou be no perjured person or one who hath horribly prophanned the name of God by blasphemies then see if thou hast not sometimes without an oath spoken rashly or irreverently of God or of the Gospel or of holy things yea hast thou not had unreverend thoughts of God Thus examine thy selfe both by thy outward and inward man Quest 9 If this strictnesse be now required of us under the Gospel then who can be saved Answ 1 First by the workes of the law no man living can be justified or saved Answ 2 Secondly every one is then made the child of God when the spirit of God speakes unto him by faith Answ 3 Thirdly this evidence and testimonie of the Spirit is by and by confirmed unto us by a holy conversation of life which is performed in the sinceritie of the heart all our actions proceeding from sincere affections Answ 4 Fourthly and from hence we are assured by the same blessed Spirit that our infirmities shall not 〈◊〉 imputed unto us but covered by that precious garment of Christs righteousnesse Rom. 8.2 and 4.5 6. from Psal 32. And therefore our failings shall not make us fall short of eternall life if we doe but in sinceritie of heart strive and endeavour to serve the Lord in whatsoever he requires for he graciously doth accept of the will for the deede § 2. Sweare not at all Sect. 2 Why is this generall negation added Quest 1 First Answ something is here to bee understood in the answer of the Pharisees They say Thou shalt not for sweare thy selfe but shalt performe unto the Lord thine oathes as if they would say thou shalt pay unto God what thou sweatest By God to give unto him but if thou swearest by any thing else namely either by heaven or earth or Ierusalem or thy hand or eye c. then thou needest not to performe thine oath except thou wilt This was the Pharisees glosse upon that saying which is mentioned before verse 33. and so our Saviour gives us a touch of it Mat. 23.16 Hereunto our Saviour in this verse and the two following answers that by those things to wit heaven earth c. it is neither lawfull to forsweare nor to sweare this â—e layes downe and collects that Wherein were the Scribes and Pharisees Quest. 2 faultie concerning this third Commandement First in generall Gualter upon these words Answ 1 observes that both they might be and many amongst us are guiltie here of abusing the name of God and violating this precept many waies without an oath as for example First when we speake irreverently of divine things to wit either I. of God himselfe or II. of his law or III. of his threatnings or IV. by wresting and perverting the examples of Gods judgements or V. by jesting of Scripture inter pocula in our mirth Secondly when wee abuse it unto inchantments Answ 2 and spels as is done with Saint Iohns Gospel and Psal 50. Thirdly when we abuse it unto Execration and cursing as God quite it or the vengeance of God light upon him for it or the like Fourthly when it is abused for gaine thus I. Beggars daily and hourely profane the name of God II. those also who pretend religion that they may deceive the better III. And they who teach chaffe for wheate the inventions of man for the word of God Fifthly Magistrates are here faultie when they doe not use the power which is given them by God unto the glory of God and his truth All these are transgressors of this precept and yet without an oath But these being more remote from our Saviours scope in this verse I leave them Secondly more particularly there is here a double fault which our Saviour meetes withall in the Pharisees to wit first that they condemned no rash oathes by the name of God but only Perjurie if a man did not sweare falsely then they thought him not faulty although hee swore by God Secondly as they condemned not those oathes which were dierctly sworne by God except they forsweare themselves so neither did they blame those oathes which were indirectly sworne by God to wit by his creatures of both which particularly First the Jewes thought that they were not bound to performe their oathes except the oath were by God Observ or by the gold of the Temple or by the gift upon the altar Mat. 23.16
it God the Father who best of all knew the value and worth of it Quomodo How was this price paid not unwillingly but willingly Pro quibus For whom was it bought not for himselfe but for us Names and elegancies thereof I. Because life is sweet unto all therefore it is called life eternall Mat. 25.44 The righteous goe into eternall life II. Because all men desire some certaine estate therefore it is called an Inheritance immortall incorruptible and undefiled 1 Pet. 1.4 III. Because all men have some ambition and aspiring thoughts in them therefore it is called a Kingdome c Lu. 12.32 and a crowne of glory 2 Tim. 4.8 IV. Because all men deâ—ight in the light therefore it is called light inaccessible d 1 Tim. 5.16 V. Because all men desire honour and glory therefore it is called a weight of glory e 2 Cor. 4.17 Thus the Lord expresseth heaven by those things which are most desired by men Effect because it makes us to be glorious that both in Soule both by a Removall of whatsoever is evill for there all teares shall bee wiped from of all faces f Esa 49.10 Rev. 7.16 and 21.4 Concession of whatsoever is good which our hearts desire Body which shall be endued with health strength beauty comelinesse and the fruition of whatsoever may make our joy compleate Whole man for there the righteous shall shine forth as the sunne g Dan. 12.2 Mat. 13.43 Circumstances and that both of the Place Here observe men generally desire stately houses and love them so much the more if they were built by some rare and famous Architectour principally if they bee safe healthfull delightfull and pleasant habitations Now heaven is a glorious place in all these regards both in respect of the Creation and fabrique therof it being the Lords Master-peece in manimate things so beautified and adorned with Sunne Moone and Starres that we may well say Si tanta extrà quid intus if the outside be so glorious what is the inside Creator and builder of it it being a prime peece of the best Architectour in the world to wit the worke-manship of God h Heb. 11.10 Habitation and situation thereof it being free from all danger anoyances greevances and evils whatsoever it is a pleasant place in it selfe and a place free from the assaults of enemies or danger of sickenesse or the like Society both with God the Father our fellowship is with the father 1 Iohn 1.3 Son our fellowship is with Christ whom wee shall see as he is 1 Ioh 1.3 3.2 Holy Ghost if there be any fellowship of the Spirit c. Phil. 2.1 Angels and Arch-angels and all the hoast of heaven Men namely Patriarches Prophets Apostles Martyrs all the blessed Saints Meate we shall then be fed with Nectar and Ambrosia Angels food yea heaven shall be unto us as a continuall banquet Apparell in heaven we shall be cloathed with garments of Immortality And glory 1 Cor. 15.53 Perpetuall possession thereof it being an inheritance that never fadeth away i 1 Pet. 1.4 Thus we see the reason why our Saviour addes these words Which is in heaven that the meditation of heaven and the joy and glory thereof may spurre us forward to strive and endeavour to bee perfect as our heavenly Father is perfect Quest 3 What benefit or fruit can we reape from these meditations of the glory of heaven Answ 1 First the remembrance hereof will expell other thoughts from our hearts Answ 2 Secondly it will be a means to terrifie us from sinne the remembrance hereof will make us say unto our selves shall I loose heaven and deprive my selfe of such glory for sinne or doe I thinke that ever I shal enter into that pure place if I thus pollute my selfe Thirdly the meditation of heaven and the Answ 3 glory thereof will move and provoke us unto that which is good yea facilitate the worke and exercises of religion Fourthly these thoughts seriously ruminated Answ 4 will facilitate all afflictions and make us beare our burthens with a great deale more case The good Martyre did patiently indure his sharpe break-fast because he should have a sweete supper and Saint Paul all his tribulations because of that heavenly recompence of reward Rom. 8.18 and 1 Corinthians 4.17 c. 2 Timothy 4.8 CHAPTER VI. Vers 1 VERS 1. Take heed that ye doe not your almes before men to be seene of them otherwise ye have no reward of your Father which is in Heaven OUR Saviour in this Chapter doth reprove the Scribes and Pharisees 1. For their Hypocrisie in giving praying and fasting 2. For their care of the world because these spoile the best worke which is performed Quest 1 What are wee to avoid and abstaine from in the performance of good workes according to our Saviours present institution and Doctrine Answ From good workes these things ought to bee expelled namely First Hypocrisie or a conformity of the outward actions onely wanting the true internall motions of the heart Secondly ambition or the seeking of the praise and glory of men Thirdly pride puffing up the mind for the works wrought either before God or men Quest 2 How ought good workes to bee performed according to Christs present purpose Answ It appeares by an Antithesis of the former question namely First they must be done ex animo that is there must be a conformity betweene the internall motions of the heart and the externall good actions Secondly principally because it is Gods will and commandement therefore that we may performe that obedience which is due unto him we must labour in good workes Thirdly in our best performances we must labour to retaine an humble minde confessing we have done no more then was our duty to doe Chem. harm f. 591. fine Sect. 1 § 1. Take heed that yee doe not your Almes before men Some Vulg. Beza reade here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almes some Manuscripts have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic August de serm in Monte. cap. 2. doe not your righteousnesse before men the sense is one and the same for to doe righteousnesse is sometimes with the Hebrewes to give almes yea they called Almes righteousnesse as wee see Deut. 24.13 If thou restore unto the poore his raiment it shall be righteousnesse unto thee before the Lord thy God The word there used is Tsedakah which the Septuagints renders not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almes so also Daniel 4.25 So Salomon saith Righteousnesse delivers from death Prov. 10.2 and 11.4 but Tobit 12.9 It is almes delivers from death Tsedakah being there expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also Psal 112.3.9 and 2 Cor. 9.9 it is said His righteousnesse endureth for ever that is his almes Sect. 2 § 2. Before men Is this absolutely commanded or are we injoyned Quest 1 never to give before men No as thus appeares 1. Answ The Apostolicall Church used
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
that is excusable In tanto non in toto in part but not altogether Secondly in respect of the person sinning which is either I. Elected but not as yet regenerated now such a ones sins are all veniall in the event because they shall bee pardoned 1. Tim. 1.13 II. Regenerated and justified whose sinnes shall not bee imputed Hence David pronounceth such a one blessed Psalme 32.1 And S. Iohn saith such have an Advocate for their sinnes 1. Iohn 1.9 2.1 Hence sinne is sometimes said not to bee theirs Rom 7. Yea not to be sinne 1 Iohn 1.3.9 and 5.18 Thirdly in respect of the infallible danger so S. Iohn saith there is a sinne not unto death 1. Iohn 5.16 Where we may observe that sin is called Mortall for which we must not pray and that a sinne not unto death whose danger is not so great as that is Fourthly in respect of the merit that sin is called veniall which in the severity rigor and strictnesse of justice doth not deserve death And thus no sin is called small in all the Scripture Are all sinnes equall Quest 2 First the Stoicks affirme it and Christians Answ 1 who assent unto them herein thus confirme it I. Because sin doth not consist in the matter of the action but in the mind Sin is a prevarication and straying from the truth and right way The sin is alike to sinke a Ship by over-lading her either with Sand or Gold Thus the Stoicks the following reasons are produced by the Christians II. Because every sinne is a violation of the Law yea of the whole Law for hee who is guilty of the breach of one is guilty of all Iames 2.20 Therefore all are alike III. Because the same punishment is allotted to him who workes wickednesse and to him who consents onely thereunto Romans 1.32 IV. Because the action and cogitation are both alike before God to commit adultery actually and with the heart to kill and to hate as also of other sins Matthew 5. Are alike in the sight of God And therefore all sins are equall Secondly although sin differ not Answ 2 ab extrà differt intrà without yet it differs within to wit that sin which is committed through ignorance negligence and infirmity is lighter and lesser then that which is committed maliciously wittingly and of set purpose Againe many are worse then one Againe hee sins worse who sins against a greater measure of grace And therefore thus all sins are not equall Thirdly one sin differs from another ab extra Answ 3 even in regard of the outward act Thus the murder of a King or of a Father is much more horride then of a stranger enemie or private person Thus blasphemie against God is greater then contumely or reproch against our neighbour Thus it is a greater sin to rob a poore man then one who hath no want Fourthly certainly there is an inequality in the Scripture And that Answ 4 I. Of glory 1. Corinth 15. II. Of punishment Matth. 10.15 11.22 Of both which else-where III. Of sin there beeing a difference betweene anger Racha and foole as was shewed in the former Chapter vers 22. so Iohn 19.11 Fifthly we distinguish betweene the Nature of sin which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law and is the same in all sins without any difference hence all are mortall even unto idle thoughts Degree of sin which is aggravated principally by these circumstances viz. First from the mind and heart and internall purpose if it bee done with inward boasting or a perverse will Answ 5 Secondly from the neglect of greater power strength and grace Thirdly from the number many sins being heaped together Fourthly from the time when sin is long continued in Fifthly from the person when it is committed against God And thus although all sins have one and the same nature as all Individua partake of the nature of their Species yet in regard of the degree of sin we say that those sins are greater which are committed wittingly and willingly then those which are committed ignorantly and with reluctation against them Those which are committed by a man of more grace strength and knowledge are worse then the infirmities of the weake Those in whom are legions of Divels and sins are worse then those who are given but to one sin as the young man Mat. 19.22 Those who continue in sin are worse then he who fals but once Those who sin immediately against God worse then those who sin immediately against man Quest 3 Are all sins pardonable because wee are taught here to pray for pardon against all Answ 1 First all sins are pardonable except the sin against the Holy Ghost Answ 2 Secondly the Papists seeme to grant this that the sin against the holy Spirit is unpardonable but yet they acknowledge that it is not so irremissible as though it did exceede the mercy of God if they could but repent but because God gives them over unto a reprobate sense and with holds from them the assistance of his Spirit whereby they might bee restored But in this point first Scotus is faulty who will not fully acknowledge the truth of it And Secondly Camara l Camara quaest coâ—cil et expos quae 175. Pag. 191. è Catharino erres here who saith onely that this sin is very hardly and very seldome pardoned Now the reason of this their error was twofold Namely I. Because they placed this sin in any act simply without those requisite circumstances thereof which follow by and by II. Because they stretched this sin beyond its bounds making six kinds thereof contrary to the six effects of the blessed Spirit which are these First trust and confidence in God Secondly the feare of God Thirdly the knowledge of the truth Fourthly joy for the aide of the Spirit towards our Brethren Fifthly a sorrow for sin Sixthly a purpose to repent Whose opposite is Desperation Presumption A resisting of a known truth Envy for graces blessings endowments which God hath bestowed upon our Brethren Gloriation or boasting in sin An obstinate purpose of continuing in sin Answ 3 Thirdly unto this sin against the Holy Ghost three things are required to wit I. Illumination Read those two places Heb. 6.4 10.26 If they have bene enlightned and have had a tast c. And againe if after wee have had a knowledge of the truth c. Thus there must be a knowledge of our duty and an opening of the eyes of our understanding before this sin can be committed II. A Relapse and falling away yea a returning unto impurity Read Heb. 6.6 2. Peter 2.1.20 21 22. Matthew 12.45 Unto this sin there must be a turning with the Dog to his vomite and with the Swine which was washed to the wallowing in the mire III. Malitious presumption or a hatred of Christ when a man shall deride contemne spurne trample under his feet and blaspheme Christ his Word Law and truth Religion
destruction of the sinner 3. By permitting sathan to tempt as was shewed before in Ahab and Iob. IV. By taking away or withdrawing his grace for a time as he did in Hezekiah w 2 Chro 32.31 But these following waies God tempts not to wit Neither I. By compelling or forcing sathan to tempt any Nor II. By moving the heart unto sinne This Saint Iames saith comes from our corrupt nature and not from God Iames 1.13 Nor II. By propounding the occasions and allurements unto sinne thereby to bring us unto death for so sathan tempts Obser 2 Wee may learne then hence that God doth sometimes leade us into temptation namely both by permitting sathan to assault us and by withholding his grace from us To the places above quoted adde these Acts 5.3 Rom. 1.24.28 Thes 2.10 and 2 Tim. 2.25 Sometimes we provoke God by our sinnes and therefore he gives us over to worke all manner of wickednes Sometimes wee incense him by despising his mercy Rom. 2.4.5 sometimes by greeving the holy spirit And therefore hee withdrawes his preventing grace from us giving us over to a spirit of slumber and sleepe And therefore wee should bee principally carefull not to provoke our heavenly Father who onely is able to preserve us from temptation Quest 6 How or by what meanes doe wee provoke God to leave us unto our selves or the will of sathan or to permit us to bee led into temptation that knowing the causes hereof we may labour to avoid them Answ The meanes or causes hereof are these First ignorance of God or a foolish heart and sottish full of darkenesse Ro. 1.21 2 Cor. 4.4 Secondly wavering staggering and inconstancy in religion Ephes 4.14 Rom. 1.25 Thirdly a neglect of Gods call abusing the tender of grace and extinguishing the motions of the blessed Spirit Prov. 1.24 c. Fourthly a not fearing the terrors of the law or threatnings of God Prov. 1.29 30. Fifthly an hatred of the word of truth in the mouth of the Prohets as Ahab did 1 King 22.8 Sixthly a cleaving unto sinne and delighting in iniquitie Rom. 1.26.29 2 Pet. 2.12 13. Seventhly a returning unto our vomit and former sinnes 2 Pet. 20 21.2â— Eighthly a calumniating and scandalizing of God and religion Rom. 1.21 and 2 Pet. 2.2 And therefore if we desire not to bee led into temptation let us carefully take heede 1. of Ignorance 2. Inconstancy in religion 3. Of neglecting the day of our salvation that is either the call of the word outwardly or the motions of the Spirit inwardly 4. Let us learne to feare Gods meanes 5. To delight in the word of God though it should reprove us 6. Let us forsake and avoide all sinne 7. Let us never turne unto our old sinnes But lastly labour to glorifie God adorne that profession which we have undertaken Thirdly prayer is to bee offered up in faith therefore our blessed Saviour by teaching us here to pray against temptation doth shew that wee may beleeve that this shall bee done for us which we desire Or that the Lord is ready and prepared to preserve and deliver us from temptation if wee will but seeke unto him by prayer Reade Psalme 34.4 and 50.15 and 1 Cor. 10.13 and 2 Thes 3.3 and 2 Pet. â— 9 and Revel 3.10 Quest 7 How doth this appeare that God is readie to preserve us from temptation if we pray Answ 1 First because it is the office of God to moderate all things and to rule all things by his providence and therefore if he please he can preserve and deliver us Answ 2 Secondly because Sathan himselfe cannot hurt us except God permit he could not touch Iobs body untill God gave him leave hee could not take away Iobs life because God forbad him Iob 1.2 and 2.4 hee could not enter into the swine without leave Mat. 8.31 yea Christ dislodgeth him and casteth him out at his pleasure And therefore it is plaine that he cannot tempt us except God permit and consequently that God is able to preserve us from temptation Answ 3 Thirdly the truth hereof will appeare if wee looke unto Christ who I. was armed for us and overcame sathan for us Mat. 4. and was tempted that hee might succour those who groane under temptation Heb. 2.18 II. Christ was offered up for us and triumphed in the Crosse over death and him that had the power of death even the devill Col. 2.14 and Heb. 2.14 and 1 Cor. 15.55 c. Quest 8 What must we avoide our selves for the escaping of temptation Answ 1 First love no sinne at all for if we have a desire and affection unto any wee cannot withstand the temptations thereunto as we ought Answ 2 Secondly love not the world esteeme it not as a friend for if so we can never beware of or avoid the inticements and allurements thereof as we should 1 John 2.15 James 4.4 Answ 3 Thirdly let us not give place unto the occasions of sinne lest unawares we bee caught in the net or fall into the snare let us consider by what meanes occasions or provocations we are most frequently ensnared that wee may learne and labour carefully to eschew them Answ 4 Fourthly let us refraine vaine thoughts and mortifie all internall corruptions Col. 3.5 and 1 Pet. 2.11 Answ 5 Fifthly let us tame and bring under the flesh unto the obedience of the Spirit 1 Cor. 9.27 Answ 6 Sixthly let us not be negligent in our lives and conversations but warie watchfull and circumspect Ephes 5.15 both over our words works and thoughts Answ 7 Seventhly let us not yeeld unto temptation or surrender the bucklers at the first stroke let us not deliver up the fort at the first onset and suffer our selves to bee taken captive at the first assault but let us fight it out and resist even unto blood Heb. 12.4 Jam. 4.7 like a stout souldier 1 Tim. 1.18 and 2 Tim. 2.3 for if we be faithfull unto the death fighting couragiously the battels of the Lord we shall overcome and be crowned Reade a Revelat. 2. ver 7. â—0 25.26 Quid faciendum What must wee doe both to prevent Temptation and to escape it when thereby we are assaulted Quest 9 We must never goe without our weapons or unarmed but put upon us the whole armour of a Christian Answ principally these three namely First the shield of faith Eph. 6.16 and 1 Joh. 5.4 labour by faith in Christ to withstand all his temptations whether they tend unto presumption or desperation Secondly the sword of the Spirit for if the word of God abide in us we shall be safe 1 John 2.14 but of this we spake before Mat 4. Thirdly prayer this is frequently to be used Ephes 6.18 yea daily according to our Saviours direction in this place where we are taught by him every day to pray against temptation Fourthly our Saviour by teaching thus frequently fervently to pray against temptation doth shew that the devill hath many
Kingdome and power of all is his and therefore he alone can give whatsoever he will Cartwr ibid. Answ 3 Thirdly because otherwise the Lords prayer should not be a perfect plat-forme For the understanding hereof observe that unto a perfect prayer two things are required namely I. To beginne in faith so here we beginne Our Father c. II. To end in praise and thankes and glory unto God as here For thine is the kingdome c. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect and without any praise or thansgiving unto God Answ 4 Fourthly because our Saviour had made us sollicitous and sorrowfull by putting us in mind of our enemies in the former words But deliver us from evill hee doth therefore in these words incourage us For thine is the kingdome c. that we might not feare or be dismayed Erasm sup a Chrysost ex aurea catenâ Quest 2 Are there no Kings in the world but God that our Saviour saith For thine is the kingdome Answ There are many Kings but they are all subordinate the true kingdome being onely in God who is the transcendent Lord or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord paramount or the onely true and independent King Read for the proofe hereof Psal 22.28 c. and 24.7 c. and 29.10 and 103.19 and Rev. 17.14 and 19.16 and 1 Tim. 1.17 and 6.15 How doth it appeare that God is the onely Quest 3 true independent King of the whole world First because hee created all things in heaven Answ 1 and earth Secondly because hee provides for all creatures Answ 2 the eies of all things looking up unto him for their food Thirdly because hee gives and establisheth Answ 3 lawes unto all the world Fourthly and all kings and governours are Answ 4 his deputies and viceroies Rom. 13.1 c. Fifthly because hee hath but onely one kingdome Answ 5 viz. In earth spirituall and militant In heaven eternall and triumphant How must we obey this King Quest 4 First acknowledge that thou art bought with Answ 1 a price and art wholly his 1 Cor. 6.20 Secondly deny thy selfe offer up and devote Answ 2 thy selfe wholy unto the Lord Rom. 12.1 Thirdly looke unto the lawes and ordinances Answ 3 of this King meditate upon them observe them and direct thy life by them Fourthly let his service and obedience bee the worke of thy whole life striving carefully Answ 4 as long as thou livest to avoide whatsoever thy Lord forbids thee and to obey whatsoever hee requires of thee that being a new creature and bringing forth new obedience thou maist become acceptable unto him 2 Cor. 5.9 17. What may wee expect from this King if wee Quest 5 thus labour to serve him Answ Our expectation doth concerne either First this life wherein we hope for and expect things belonging either unto the Body which are twofold namely both Providence in all needefull temporall things for if we serve him surely we shal be fed Protection from all evill whether enemies dangers casualties sicknesses or whatsoever Soule to wit the internal and spirituall kingdome of grace in our hearts and peace of conscience Phil. 4.7 and joy of the Holy Ghost and new strength of the spirit whereby we may be inabled to live wholly unto the Lord Gal. 2 20. Secondly the life to come to wit that eternall immortall incorruptible everlasting Kingdome of heaven for which we cry daily with the Saints under the altar How long Lord how long wilt thou deferre thy comming c Rev. 6.10 and with Saint Paul groane so long as we are absent from it d 2 Cor. 5.2 4 8. desiring from our hearts to be dissolved that we might injoy it e Phil. 1.23 Sect. 4 § 4. And the power Wee desire here that we may obey the will of God Observ and be freed from all evill because God is able to doe this for us whereby our Saviour teacheth us that Gods omnipotency is the foundation both of our faith and obedience and prayer As appeares by these three particulars First he who can doe all things whatsoever he will is to bee prayed unto but God is such a one Secondly he who can be avenged of us when and as hee pleaseth is to be feared but God is such a one Thirdly hee who can supply all our wants and relieve us in all our necessities and deliver us from all our enemies and dangers he is to be trusted unto but God is such a one Therefore his omnipotency is the foundation of our prayer obedience and trust Who must feare the omnipotency and power Quest. 1 of God First rebells and disobedient persons if the Answ 1 love of God will not draw them then let the power of God affright and terrifie them for he is able to take vengeance of them and although with much long suffring and patience he indure them long 2 Pet. 3.9 yet at last he will certainely powre out his wrath upon them Rom. 2.5 when they shall not be able to indure his anger Answ 2 Secondly the righteous should feare to offend God remembring these things 1. God is able to withhold good things from them if they sinne against him 2. God is able to bring evill things upon them if they provoke him 3. God can bring a spirituall weakenesse upon them by withdrawing his grace from them for a time as he did from Hezekiah 2 Chron. 32.31 4. They are not stronger then God to tie his hands when his wrath is kindled 1 Cor. 10.22 Quest 2 If God bee able alwaies to heare and helpe then how comes it to passe that sometimes hee heares not and sometimes heares yea sometimes helpes not and sometimes helpes Answ 1 First it is true that sometimes God heares not but the reason hereof is not because he cannot but for some other cause namely 1. Because hee who prayeth unto him pleaseth him not in his life and conversation and therefore his prayers returne backe againe as an abomination unto God 2. Because the petitions which are powred forth please him not being either wicked or worldly or malitious or vaine and not heavenly 3 Because the thing prayed for is not particularly fit or convenient for the person praying in regard of some circumstances or at least because it is not best for him but God sees something which is better in one of these regards namely either First in respect of his glory Or Secondly in respect of the edification of the Church Or Thirdly for thy selfe to wit either I. For the tryall of thy patience Or II. For the strengthning and exercising of thy faith Or. III. For the augmentation and encrease of thy experience grace strength c. Answ 2 Secondly if it be a righteous man that prayes God alwaies heares him in as much as may bee good for him and never denies his requests yea observe I. Unto God nothing is impossible to doe II. For the good
Isidor Many ate by weight and drunke by measure Because In nimio pane non de est peccatum g Bern. de pass dom 42. Secondly an abstinence from all naturall delights Esa 22.12 Amos 6.6 Mourning is the way unto repentance 2 Cor. 7.10 and therefore in the time of fasting which should bee a time of humiliation we should rather goe unto the house of mourning then of mirth Thirdly an abstinence from wedlocke comforts Let the Bride goe out of her chamber Ioel 2.16 and 1 Cor. 7.5 Fourthly an abstinence from our labours and workes because imployments distract the mind Numb 29.7 Fifthly some adde that hereunto is required Almes Esa 58.7 Thirdly the last part of a true fast is Interna veritas the internal truth and life thereof this is the marrow of the matter because the heart is to bee established with grace and not with meate Heb. 13.9 Here many things are observable but I reduce them unto these three I. There must be a rending of the heart II. A turning unto God III. A sacrifice to offer up unto God First in the true internall or inward fast there must be a rending of the heart and an humbling of the soule Ioel 2.13 Rend your hearts and not your garments so Lev. 16.29 and 23.28 Here wee should seriously meditate of those things which might wound and breake the soule as the corruption of our whole nature the multitude and magnitude of our by-past sinnes the weight and strength of our present concupiscence the malice of Satan against us the danger of hell fire the many provocations of our God Oh happy is that man who can weepe drops of blood and can sinke himselfe upon the day of fasting unto the bottome of sorrow for such God will comfort and raise up 1 Peter 5.6 Secondly in the true fast there must be a converting and turning of the heart unto God Ioel 2.13 Rend your hearts and turne unto the Lord. In this conversion there are three things required I. A turning from sinne both our old sinnes and all sinnes II. A hungring after a reconciliation with God as the prodigall child did Luke 15. III. A desire to possesse and injoy God by faith in the soule and to be mâ—de partakers of internall joy by the Holy Spirit Thirdly in the true fast wee must provide some sacrifice to offer up unto God Thus the Lord commands his people upon the day of fasting to afflict their soules and to offer an offring to him Lev. 23.27 and Numb 29.7 Sacrifices are now ceased and therefore what Quest 1 must we offer up unto God First we must offer up unto God a broken Answ 1 and a contrite heart for such a sacrifice pleaseth him well Psal 51.17 but of this something was said before Secondly we must offer up unto God the sacrifice Answ 2 of repentance wee must sacrifice our sinnes and repent us seriously of our iniquities Thirdly wee must offer the sacrifice of mercy Answ 3 unto God in the day of humiliation and fasting wee must pardon those who have offended us and bee reconciled unto those who are at oddes with us and doe good unto those who stand in neede of our helpe reliefe and succour h Esa 58.7 Ezac 7.9 Fourthly wee must offer up the calves of our lips and sacrifice of our prayers unto God for fasting is no fasting without prayer Ose 14.3 Answ 4 Fifthly wee must offer up the sacrifice of Answ 5 praise unto God that is give thankes unto his name Heb. 13.15 both for those many mercies hee bestoweth upon us and those many evills we are preserved from by him Sixthly wee must offer up our selves unto Answ 6 God and that two manner of waies namely I. By adjudging our selves worthy of punishment both temporall and eternall for this vilifying and debasing of our selves doth glorifie our God II. By addicting and devoting our selves wholly up unto the service of the Lord resolving henceforth to serve no other but onely him all the daies wee have to live What time is most fit for fasting Quest 5 We fast either for Answ Temporall things and that either for the Removing of evils whether Publike or Private Here there is need of the acknowledgment of our deserts of our humiliation of the deprecating of the punishment and the taking away of the evill which is feared and deserved Procuring of good things as the Church did Act. 13.3 and 14.23 and our Church now doth at the ordination of Ministers Spirituall things and that either for The quickning of our prayers and that if we be sensible of Some present temptation or lust or concupiscence and desire that it may be mortified and subdued The absence of Christ whom wee desire should returne as the Apostles desired to have him awaked Matth. 8.25 Private meditations that whether they be for things By past as for The sinnes of our youth The losse of our time The love of Christ towards us The bitternesse of his death and passion c. Present as namely the examination of our lives sinnes occasions unto evill repentance faith and the like Holy duties as the hearing of the Word the receiving of the Sacrament of the Lords Supper and the bringing of our infants to the Sacrament of Baptisme Before all which duties fasting conjoyned with repentance and prayer is very profitable Sect. 3 § 3. Anoint thy head and wash thy face Quest. 1 What is the meaning of these words Answ 1 First some understand them Tropologically namely I. By head some understand Christ and by anointing Almes Anoint thy head that is doe good unto thy Neighbour for love is like unto ointment Psal 133. thus Chrysost hom 9. fer 4. Ciner tom 2. Vnge caput id est Christum c. Anoint thy head that is Christ with the oyle of mercy and charitie as Mary did Mat. 26.7 Chrys imperf s II. Some take the head for the sense reason and understanding because that is the head of the soule and by the anointing they understand joyfulnesse and cheerefulnesse Anoint thy head Vt latitiam spiritus sancti intus habeamus that within in thy soule thou maist have the joy of the Holy Ghost Chrysost imperf and Hilary s and Gualt s III. Some take face for conscience and washing for cleansing wash thy face that is purge and cleanse thy heart August s and Hilarie s IV. Some by the face understand the conversation which must be washed and cleansed from all pollutions whatsoever Philippians 2.15 V. Some by the face understand both these Wash thy face that is both thy body and soule from all filthinesse of sinne Chrysostome imperf Secondly some understand these words literally Answ 2 that is strictly according to the letter to wit of a generall command of anointing the head in fasting this with an unanimous consent is confuted and rejected by Hierome Chrysostom Augustine and Hilary and that for these reasons I. Because this was never used either by any converted
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
behold thy selfe in that glasse and it will show thee thy face Iames 1. Answer 2 Secondly give thy selfe to a daily examination of thy selfe examine thy words works and heart by the word and so thou maist easily see what is amisse Answer 3 Thirdly pray daily unto God to give thee that eye salve that thou maist see clearly what is amisse and wanting in thee Revel 3.18 Verse 4 Verse 4. Or how wilt thou say to thy brother let me pull out the mote out of thine eye and behold a beame is in thine owne eye Sect. 1 § 1. How wilt thou say to thy brother Observation A brotherly and friendly admonition or reproofe is laudable aâ—d yet wee may bee abused whence wee may observe That wee may sinne in the performance of the best duties Quest How doe wee sinne in the performance of good duties Answer 1 First when wee doe them weakely superficially or key-coldly Answer 2 Secondly when wee performe them proudly or boastingly as the Pharisees did Answer 3 Thirdly when they are done for some base or by Answer 4 end for some second or sinister respect Fourthly when they are done corruptly that is with a heart not purged as here for if we regard iniquitie in our hearts nothing that wee doe can bee acceptable unto God § 2. And behold a beame is in thine owne eye Sect. 2 Wee may learne hence Observation That it is a foolish thing to condemne sinne in others so long as iniquitie remaines in our selves Why may not a man reprove another although Question 1 himselfe be guilty First because then the party reprooved will answer Answer 1 Physitian heale thy selfe Secondly because such a man by reprooving an Answer 2 other did condemne himselfe Rom. 2. And God will judge him out of his owne mouth Thirdly because such an one reprooves through Answer 3 hatred not out of any true zeale for 1. If such an one did but see the danger and fearefull consequents of sinne he would labour to avoid it himselfe as well as admonish others of the danger 2. If such an one did but see the filthinesse of sin how loathsome a thing it is in it selfe and how deformed it makes us in the sight of God hee would eschew it himselfe as well as advise another to beware of it 3. If such an one did seeke the glory of God he would then glorifie him himselfe by his owne life And therefore it is cleere that he who reprooves sinne in another and retaines it in himselfe doth it neither because sinne is perillous nor because sin is a horrid thing nor because he desires the glory of God but onely out of hatred to the person whom he reprooves or some supercilious humour and therefore those who â—re guilty themselves ought not to reprehend others Who are faulty here Question 2 First those who condemne the sinnes of others Answer 1 but examine not their owne as for example 1. The prodigall condemnes the covetous and he the prodigall but neither of them looke to examine themselves or their owne wayes 2. The drunkard reproves the adulterer and is reproved by him againe but neither of them blame or amend themselves Secondly prophane persons are here to be blamed Answer 11 who condemne the godly for small sinnes and yet are guilty themselves of great ones Verse 5. Thou hypocrite first cast out the beame out of thine own eye Verse 5. and then shalt thou see cleerly to cast out the mote out of thy brothers eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eijce cast out the beame The beame as was shewed before signifies sin and the phrase here of casting out doth intimate violence as if our Saviour would say sinne cannot be expelled except valiantly and by force it be cast out for he who strives to overcome sinne must fight against it resisting it even unto blood Hebr. 12.4 How doth it appeare that sinne cannot be overcome Quession 1 except it be thus manfully resisted for many thinke that they can leave sinne when they will First sinne is fixed in our hearts naturally with Answer 1 deep rootes and is hereditary unto us Psal 51.7 And therefore cannot easily be weeded out Secondly hence from this originall corruption Answer 2 which is so deepely rooted in us all our affections are set upon sin therfore it cannot easily be expelled Thirdly sinne is like a faire fawning flâ—ttering Answer 3 harlot which often by subtile perswasions and allurements and sweet alluring blandishments doth regaine admission and entrance after it is cast out and therefore it is not easily forsaken Answer 4 Fourthly sinne is a strong enemy yea like a strong man armed Luke 11.20 And therefore cannot be conquered without strong resistance Fifthly Sinne is backed aided corroborated Answer 5 and environed with an hoste of accomplices to wit Satan the world and the flesh who suggest wicked things unto us tempt us unto them and hinder us from that which is good by employments forgetfulnesse weakenesse distraction of the mind and the like and therefore it cannot with ease be expelled Question 2 Who are faulty in this duty Answer 1 First those who think it not necessary that sinne should be expelled these are either 1. Carnall men who say let us sinne that grace may abound Or 2. Familists and Libertines who say God will dispose of their sinnes to his glory Answer 2 Secondly those who thinke it an easie thing and therefore never seriously arm and gird themselves preparing courageously to fight the good fight of Faith Answer 3 Thirdly those who procrastinate and delay the worke these never consider 1. How fast time flies 2. How their hearts grow daily harder and harder 3. How sinne gets daily more strength in them and over them 4. How daily they approach nearer and nearer unto death And therefore they are much to blame Answer 4 Fourthly those who doe the word of the Lord negligently who would be perswaded converted and changed by the word but are not industrious in the use of the meanes but sluggish and lazie Answer 5 Fifthly those who give themselves leave to sinne thus polluting and poysoning themselves and surrendring the fort of their hearts up to the possession of Satan Answer 6 Sixtly those who give way to the occasions of sinne and those coards of vanity which draw on iniquity as with cart-ropes Esa 5.18 Answer 7 Seventhly those who leave sinne but doe not loath it retaining and reserving the love thereof still in their hearts Answer 8 Eightly those who trust to themselves and their owne strength not arming themselves with the Holy spirit not being carefull in hearing nor fervent in praying nor zealous in desiring and endeavouring to be converted sanctified and cloathed with Christ Rom. 13.12.14 Question 3 What armour must we use against this strong enemy Answer 1 First take unto thy selfe the sword of the spirit for that will drive him away Answer 2 Secondly take unto thee the shield of Faith for that will repell keepe off and
it is appropriated unto the Answer 2 Ministers thus S. Paul saith according to my Gospell Rom. 1.16 and 16.25 and 1 Thesal 1.5 and 2 Thesal 2.14 and 2 Tim. 2.8 And our Saviour I pray not for these alone but for them also which shall believe on me per verbum eorum through their word Iohn 17.20 Thirdly sometimes it is appropriated to the Answer 3 faithfull of the Church and thus it is taken here our Saviour not speaking onely to his Apostles but also to all the godly because unto them belongs the rich treasures of the word and the gracious promises of the Gospell What is required of the godly in regard of this Quest 8 Word First some despise the hearing thereof but they Answer 1 must heare it willingly Secondly some runne after their sinnes and Answer 2 thinke the Word of God a hard saying but they must follow the direction of the Word with cheerfulnesse Thirdly others runne after seducing spirits Answer 3 and lyes but they must sticke close to the Oracles of God as to the rule of truth Esa 8.20 Thus we have shewed how by holy things and Pearles is meant the word of God it remaines now to shew how it is taken for reproofe Cast not your pearles before swine neither give holy things vnto Dogs that is reprove not those any longer who deride scoffe at or spurne at reproofe wherein our Saviour doth imply two things namely First that brotherly reproofe is in it selfe a holy thing and a Religious action This Salomon plentifully proves Proverbes 25.11 12. and 27.5 and 28.23 Secondly that reprehension ought to be holy precious and ours Holy that is onely for Gods sake but of this more by and by Precious and rich that is adorned with the pearles of the word and divine sentences because Scriptum est it is written is a strong argument Ours that is such as we labour to follow our selves when a man reprooves swearing Sabbath breaking drunkennesse uncleanenesse and the like and avoids them himselfe giving no other counsell to his friend then hee desires and labours to take himselfe this is called his reproofe Quest 10 What are the benefits of Reprehension or what doe we gaine thereby Answer 1 First it is a meanes to preserve the partie reproved from sinne and Sathan Answer 2 Secondly it is a meanes to induce the partie reproved unto repentance Answer 3 Thirdly it is a meanes to confirme and establish a man in the wayes of God Answer 4 Fourthly reprehension is an excellent caveat for him that reproves to beware of that which hee blames in another Quest 11 How may we discerne holy reproofe from ordinary fault finding or how may we know when wee reprehend our brother whether our reproofe bee holy or not Answer 1 First holy reproofe ariseth out of a zeale to Gods glory because God is dishonoured by sinne therefore the child of God reproves sinne this is a godly reproofe Answer 2 Secondly holy reproofe ariseth out of an hatred of sinne because the child of God hates sinne in it selfe therefore he reproves it where he hath any power or warrant so to doe Answer 3 Thirdly holy reproofe ariseth out of love unto our brethren because a Christian loves his brother with a Christian love therefore hee doth reproove that in him which hee knowes is obnoxious pernicious and hurtfull for him Answer 4 Fourthly holy reproofe ariseth out of a feare of God and a conscience of our duety unto our brother the child of God knowing what God requires of him towards his brother dares not neglect it for feare of offending God Answer 5 Fiftly holy reproofe is accompanied with an humble remembrance of our owne weakenesse Christians must not reproove one another proudly and arrogantly but humbly remembring that they themselves should fall as fouly if they were not supported and prevented by the Spirit of God Answer 6 Sixtly holy reproofe is given or performed prudently and circumspectly a man must bee carefull when hee reprehends his brother to watch his opportunities to take the best and fittest times when he will heare him with the right eare taking reproofe as a precious balme yea we must so reprove our brethren that their faults be not divulged or published the more by our reproofe Sect. 2 § 2. Give not holy things unto dogs nor cast your pearles before swine Wee see here clearly that wicked men and those who contemne preaching and reproofe are so odious unto God that he compares them to dogs and swine because following brutish affections at length they become brutish Quest 1 How or wherein are wicked men like these creatures First dogs and swine are ravenous beasts as appeares thus Answer 1 1. They are never satisfied they never have enough Isa 56.11 and herein are like unto oppressors who grinde the faces of the poore through covetousnesse 2. Swine will eat their young ones (g) Plin. 8.51 so many will undoe utterly their own Nephews and Neeces and neerest kindred defeating them and cheating them of their estates if possibly they can Againe they may bee resembled to swine in this particular who beggar and undoe their children by idlenesse or play or riotous living or the like Secondly they are most filthy and impure creatures Answer 2 as appeares thus 1. Swine wil wallow with great delight in filthy and stinking puddles so doe voluptuaries 2. They will eat filthy things namely Huskes carrion and the like 3. Dogs will returne to their old vomite Proverb 26.11 So men unto sinne for a time forsaken 2. Pet. 2.20 3. Swine trample under foote and defile whatsoever is cast unto them so to the wicked nothing is pure but even their mind and conscience is defiled Titus 1.15 Iude. 10. Thirdly dogs fiercely and angerly barke at all Answer 3 who doe not belong unto them or are not of that family wherein they are whether rich or poore high or low Superior or inferior good or bad This may be applyed 1. To those who speake evill of those who are in authority reproaching with opprobrious speeches the Lords annointed and substitutes as Shimei did (i) 2 Sam. 16.9 2. To those who hate all who are not of their opinion and judgement this is frequent with all sort of Separatists who like love allow speake well of none who are not of their straine and strange opinions 3. To those whose barke at and hate the righteous quatenus righteous because he is not of their societie and as wicked as they are Psal 22.16 Whom doth our Saviour principally meane by Quest 2 Dogs and Swine in this place First some by Dogs understand hereticks and by Answer 1 Swine Gentiles because Swine are cloven hoofed but doe not shew the cudde Hilar. S. Secondly some by Dogs understand froward and Answer 2 perverse men who will not bee converted and by Swine those who wallow in the pleasures of the world Chrysost S. Thirdly certainely the scope of our Saviour by Answer 3 these names is to shew
in the smallest things Fiftly Faith fructifying in love and sanctity Rom. 13.11 Philip. 1.27 But wicked men believe not neither obey and therefore they are strangers from life Sixtly Christ is the way unto life Iohn 14.6 Acts 4.12 But wicked men are without Christ and therfore it is evident that this straite way of piety is unknowne unto them Answer 3 Thirdly it is cleare also that naturall men are ignorant of this narrow path by the estate and condition of mankinde after his fall he then becoming brutish Thus the Prophets say that man may now bee compared to the beasts that perish Psal 49.12 Ierem. 10.14 and 51.17 And therfore undoubtedly is ignorant of the way of life Answer 4 Fourthly it will bee as cleare as the day if wee consider but the ignorance of naturall men For 1. The best clerke and wisest naturall man is but a foole so long as hee is not taught spiritually and instructed from above Rom. 1.22 Prov. 16.22 and 1. Cor. 1.20 and 3.19 2. The naturall man is but childish in religion 1 Cor. 13.12 Ephes 4.14 3. He knowes not what heaven and life eternall is Haec est vita aeterna ubi possumus Deum videre facie ad faciem ubi est sanitas sine infirmitate requies aeterna sine labore pax sine timore laetitia sine moevore veritas sine errore Life eternall is that place where wee shall see God as we are seene face to face where wee shall have health without sicknesse rest without disturbance peace without feare joy without sorrow and trueth without errour This nature is altogether ignorant of 4. He knowes not how heaven life eternal may be acquired nature can neither teach how heaven may bee had nor procure it And therefore wee may hence collect how necessarie it is for every member of old Adam to labour and endeavour to bee free from this naturall condition wherein hee is and to be regenerated and engrafted into Christ Why must wee thus earnestly desire to bee changed Quest 6 renewed and incorporated into Christ First Because naturally wee are blind and cannot Answer 1 walke without a guide and therefore so long as wee are naturall wee must needs erre and goe astray from the wayes of God Secondly because naturally wee are foolish and Answer 2 spirituall things are too high above our reach And therefore if wee desire to understand those things which concerne the glory of God and our owne good we must labour that we may bee regenerated and united unto Christ Thirdly because by nature wee are but evill Answer 3 trees And therefore if wee desire to bring forth good fruite we must labour and desire that wee may bee cut off from this wilde olive and engrafted into the new and living stocke Jesus Christ Fourthly by nature we are void and destitute Answer 4 of grace yea deade unto grace Ephes 2.1 and therefore if wee desire that wee may be recovered and the grace of God againe quickned in us we must labour to be changed and transformed after the Image of Christ Fiftly because by nature wee are the members of Answer 5 Sathan Ephes 2.3 And therefore if wee desire to be made the members of Christ and the children of God wee must labour to come out of our naturall estate and condition By what meanes may wee bee freed from this miserable Quest 7 condition wherein by nature we are I answer here from the second answer of the former question save one use these meanes Answer First studie the word of God Meanes of regeneration labour for the knowledge thereof for that will teach thee thy misery Secondly obey the word of God when thou knowest the will of God then labour to doe it abstaine from all evill prohibited observe every good duety enjoyned 3 Thirdly love the Lord above all things he onely regenerates by his holy Spirit and therefore love him with all thy heart and with all thy soule 4. Fourthly labour for Christ for hee sends the Holy Spirit unto us hee is the alone Mediatour betweene God and man and all grace which is conferred upon us by God is in and through Christ And therfore no mercy is to be expected but by him and for his sake Fiftly pray unto God that hee would bee graciously pleased to wash us from our sinnes to plant and engraft us into Christ and to sanctifie us by his holy Spirit Thus we have heard the first cause how the way of piety which leades unto life is strait in respect of the Obscurity thereof it being hard to find G Secondly the way of piety which leades unto to life is strait Respectu difficultatis in regard of the Observat 2 difficulty thereof as if our Saviour would say The way to heaven is a hard way Reade Acts 14.22 and 2 Timoth. 3.12 and 2 Corinth 4. How is the way to heaven hard when as 1. God Quest 8 calls all Esay 55.1 And 2 Rejects none that comes James 1.5 And 3. gives his word unto all Actes 20. Which word is a bright and cleare light Psal 119.105 And 4. reveales himselfe unto all those who seeke him We say the way is hard for these causes to wit Reason 1 First because the naturall man cannot understand this word nor be subject thereunto Rom. 8.6 c. Reason 2 Secondly because many seeke not to walke in this way neither regard what the word faith unto them Reason 3 Thirdly because many seeke to walke in this way but seeke amisse that is otherwise then by Christ as by pilgrimages and meat and monasticall vowes and the like Rom. 9.31 Reason 4 Fourthly because this way of religion teacheth things contrary to sense and above reason as 1. That there is imputative righteousnesse Psalm 32.1 2. That wee must deny our selves and submit our selves wholy to the will and pleasure of God And therefore this way may truly be called hard Reason 5 Fiftly this way is hard in respect of our conversion he that would walke in this way hee must turne from two things namely 1. From the world lest otherwise he perish with the world this is very hard for a man to be in the world and not of the world for so he shall be scorned by the world 2. From himselfe and his fore-passed life this is extreame hard and difficult for a man to forsake his owne sense judgement will affection and whatsoever is contrarie to the good pleasure of God Reason 6 Sixtly this way is hard in regard of Mortification and abstinence from sinne yea even those which are most deare unto us as for example 1. Sometimes wee are tempted to have a care of our fame and credite and therefore to forsake the profession of the Gospell because it is derided and scoffed by wicked men 2. Sometimes wee are tempted unto pleasure as unto drunkennesse gluttony wantonnesse adultery pride contention revenge and the like 3. Sometimes wee are tempted unto profit as to couetousnesse lying deceiving
the wayes of God Now it is not so simply good for a man to bee ignorant of the wayes of God but comparatively hee had better not have knowne them at all then after they have knowne them to forsake them We have the like speach used Proverb 17.1 and 21.9.19 True and this is either Natural which is either Absolute thus man in his first creation was very good Or Genes 1.31 Respective thus a thing is called naturally good when it is profitable as Gen. 49.15 Exod. 18.17 Marke 9.50 Spiritual which consists either in Th ngs thus all vertues and graces of the holy Spirit are called good Or Persons which goodnes is either Infinite and is in God alone Marke 10.18 Finite in the Church Triumphant Respective which is either in Some one singularly Far a good man some would even dare to dye not for every good man but for some one singularly good both in himselfe and unto others All the faithfull generally A good man that is every good man bringeth forth good things And so the word signifies in this place Observat Teaching us That after wee are regenerated wee ought to fructifie in every good worke when the Lord hath made us good trees wee should labour to bring forth good fruit Matth. 3.8 and 13.23 Cant. 2.11 and Col. 1.9.10 and 2.6 and Rom. 6.4 and 7.4 Question 2 How manifold are good works Twofold exuere induere to put off the old man Answer to put on the new Rom. 13.12 Ephes 4.17.24 more particularly the good fruits of a good tree are either First Negative to abstaine from sinne and whatsoever is evill Rom. 6.12.14 Ephes 5.11 Why must the regenerate abstaine from all sinne Question 3 First because sinne is a leaven and will pollute the whole man 1. Cor. 5.7 Answer 1 Secondly because sinne grieves the good and Answer 2 blessed Spirit of God Ephes 4.30 Answer 3 Thirdly because sinne is a scandalous thing and doth scandalize religion when seene in a religious person And therefore all the children of God must walke warily and circumspectly carefully avoiding every evill thing Colos 4.5 and 1 Thessal 4.12 Secondly Affirmative to abound in every good worke and to bee conversant and frequent in every good duetie And of these the present text speaks Question 4 Why must wee bee thus carefull to bring forth good fruits Answer 1 First because God hath given us grace for this end and purpose The talent was not given to hide in a Napkin but to improve Matth. 25.18 The manifestation of the Spirit is given to every man to profit withall (a) 1 Cor. 12.7 vessels are made that they may hold liquor fruit-trees are planted not for show but to bring forth fruit and wee are regenerated that wee might bee holy God plantes and prunes and digs that wee might fructifie Matth. 21.34 c. And therefore wee must not bee slothfull and negative Christians Iames 1.23 But industrious remembring that God made man for labour not for lazines and created him not for speculation onely but for practise The Lord 1. Enlightens the minde and the understanding And 2. Moves and perswades the affections And 3. Imprints faith in our hearts by his holy Spirit Rom. 8.16 and 1 Iohn ◠10 And 4. Gives graces and good habits unto us and al for this end that we might reduce all into act and bring forth good fruites And therefore wee must not frustrate his expectation Answer 2 Secondly it is necessary that wee should abound in good works because thus onely wee approve our selves to bee good trees and our pietie to bee true and cordiall For true godlines doth alwayes encrease and daily is enlarged the seed of grace in the heart is like the mustard-seed in the garden which takes root and afterwards sends forth a tender blade then a stalke and lastly comes to bee a tall shrub bringing forth fruit Thus the truest signe of life is growth and Dwarfes are but monsters in nature Wherefore we must not be alwayes children neither alwayes learning but never coming unto perfection but so learne the practise of vertue that wee may grow up therein daily more and more (b) 1 Peter 2.1 Thirdly the Holy Ghost is fruitfull Gal. 5.21 Answer 3 and Ephes 5.9 and therefore if wee desire to approve our selves to be guided and directed thereby we must be fruitfull also Answer 4 Fourthly wee must labour to abound in good workes because God is glorified thereby Matth. 5.16 Iohn 15.8 Phil. 1.11 Answer 5 Fiftly because our brethren are edified thereby Titus 2.7 and 3.8 and 1 Pet. 2.12 and 3.1 Answer 6 Sixtly because it is profitable for our selves Prov. 11.30 Rom. 6.22 Answer 7 Seventhly because it is comfortable unto the Ministers of God whom God hath set over us Iohn 4.36 Rom. 1.13 Hebr. 13.17 In what works must wee labour to abound Question 5 Wee must labour to abound in these two things Answer namely First in Internall desire love and fervour of the heart towards every thing that is good wee must labour to encrease dayly in the love of every good thing and in zeale and in uprightnesse and in sincerity of heart Secondly in Externall actions that is both 1. In an Abstinence from all evill works And 2. In obedience unto that which is good And herein three things are to bee observed namely First wee must obey every kinde of good worke whether belonging to the first or second table Secondly wee must obey every good worke in a frequent custome and assiduous and daily life Thirdly wee must obey the Lord perseverantly continuing in his service unto the end Wee must not serve the Lord with our hearts onely as some say they doe and not with our bodies neither with our bodies onely as many doe and not with our hearts but wee must labour to bee trees bearing good fruit both in bodies and soules Wee must not abstaine from sinne onely as many doe and doe no good but wee must cease to doe evill and learne to doe well Wee must not doe some sorts of good works onely or sometimes by aguish fits or begin in the Spirit and end in the flesh but wee must ensue after whatsoever is good and that through the whole course of our life § 2. Neither can a corrupt tree bring forth good Sect. 2 fruit Our Saviour expressely here teacheth Observat That so long as wee are unregenerate we cannot cease from evill works Matth. 12.34 and 2 Pet. 2.14 A Gentleman perceiving that hee could not thrive in his own countrey Piacenza went to Florence to live there hoping to finde that place more prosperous unto him and being there hee figured for his devise a Peach-tree loden with fruit which in the proper soile wherin it first springeth yeeldeth forth poysoned and unpleasant encrease but being transplanted in some farther Coast becometh wholesome and fruitfull his Posie was Translata proficit arbos Wee are just like this Peach-tree for so long as wee are in our
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
follow the conduct of the Spirit p Rom. 8.9.14 framing their lives according to his will revealed in the word and not according to the lusts and desires of the flesh for the proofe of this observe I. All men are the vessels of God Esay 52.11 and 1 Thess 4.3 and 2 Tim. 2.20 II. But there are two things wanting in us to wit First we have no oyle we are naturally but empty Lamps Neither Secondly are we able to receive oyle for the naturall man cannot understand the things that be of God 1 Cor. 2.14 III. Therefore against this vacuity and emptinesse God hath given a remedy namely First the word this is the oyle which enlightens us And Secondly the Holy Spirit opens the heart Act. 16.14 as he did the heart of Lydia and makes it capable to receive this oyl and to understand this enlightning word And Thirdly then infuseth this oyl of grace and spirituall knowledge into our hearts Rom. 5.5 IV. And hence comes the effectuall vocation when we answer to Gods call For First the word cals us Rom 10. but we refuse to hear it Esay 53.1 Secondly the Spirit of God opens the heart enlightens the eyes and giveth unto the mouth a taste and relish of the word of God and heavenly things but we are ready to relapse and fall from all these graces Heb. 6.4 5 6. Thirdly the Spirit doth imprint stamp and set on the seale so sealing us unto the day of our salvation q 1 Cor. 1.21 22. And being thus sealed with the Holy Spirit of promise we then beleeve Ephes 1.13 And thus we see that faith is the worke of the Holy Ghost and how it is wrought by the word Secondly faith being once wrought in us by the Spirit we are then confirmed rooted grounded and established in the faith Coloss 1.25 and 2.6.7 Whence proceeds I. Internall peace of conscience Philippians 4.7 And II. Spirituall joy and rejoycing Rom. 5.1 and 14.17 and 1 Pet. 1.8 And III. Externall profession of Christ Religion and of our faith in Christ 2 Cor. 4.13 and 1 Timoth 6.12 Thirdly faith being wrought and infused in us and wee established in faith then wee are renewed and sanctified both in heart and life for Faith purgeth the heart Act. 15.9 and the heart being purged the life will be pure wherefore faith is called a holy unction r 2 Cor. 1.21 because from hence I. We have victory both over Sin Rom. 6.14 Sin shall no more have dominion over you because you are under grace And the World 1 Iohn 5.4 This is the victory that overcommeth the world een your faith And the Devill 1 Iohn 2.13 and 1 Pet. 5.9 and Rom. 16.20 Ephes 6.16 II. Hence wee have power of fructifying in good works and the fruits of obedience and sanctification Iohn 15.2.3 and Gal. 5.6 And therefore there is little signe of any faith wher either sinne raigns or God is coldly or remissy served Fourthly faith being wrought in us rooted in us and wee renewed and sanctified thereby hence we have hope according to the Apostles prayer Now the God of hope fill you with all joy and peace in beleeving that you may abound in hope through the power of the Holy Ghost Rom. 5.13 and 1 Peter 1.5 And hence from this confident hope and assurance that we have in God of eternal life we hunger and desire and long to be dissolved and to be with Christ Philip. 1.23 and 2 Corinth 5.2 c. And therfore let us judge our selvs and our faith by these things Sect. 4 § 4. Not in Israel Quest 1 What is meant here by Israel Answ 1 First some understand these words figuratively of the faith of the Gentiles and Jewes Hier. s But that this is not the meaning will appear by and by Answ 2 Secondly some understand this only of the incredulous and unbeleeving Jewes but this cannot be the sense of the place because greater faith in the Centurion implieth a lesse in the rest I have found faith saith Christ implicitly in Israel but in none so much as in this Centurion And therfore by Israel cannot be meant the unbeleevers Answ 3 Thirdly some understand these words onely comparatively as though the Centurions faith were not greater simply but only comparatively in regard of some circumstances to wit I. In respect of the person Plus est idiotam pauca sapere quam virum multa ſ Chrys imperf s It is more for a child to understand a few things then for a man many II. In respect of the means it is more for an illiterate man to understand some few hard and difficult things then for a great and deep learned Scholler to understand many it is more for a man to be good in bad and ignorant places where hee hath neither good examples exhortations nor instructions then in good places where hee hath many shining lights and holy means And therfore although this Centurions faith in it selfe were but equall to the faith of many Israelites yet in regard that he was a Roman and they Jewes hee not injoying those meanes which they did his faith may be said to be greater then theirs Thus some I say expound these words and indeed this hath a fair glosse and helpes something but there is something more in the words for his faith was greater Revera as followes by and by Now these three Expositors interpret the word Nimis strictè Answ 4 Fourthly some by Israel so understand every Israelite from the beginning as if our Saviour would say I never found or there never was in any time in all Israel one of greater faith then this Centurion neither Abraham nor any other True it is that this phrase is sometimes thus used as in Matth. 11.11 Among them saith Christ that are born of women there hath not risen a greater Prophet then Iohn the Baptist that is not any as yet But yet it is not thus taken in this place because here our Saviour speaks of the time present onely that as yet in his preaching and journeying hee had not found one in Israel of greater faith except those which follow Answ 5 Fifthly some understand this of the time wherein Christ was upon the earth and of all absolutely in that time that is there was none at all in all Israel of greater faith then this Centurion As the three former answers expound the words Nimis stricté so these two latter Nimis latè for wee must neither extend them to all times nor to all persons of this age whereof Christ speaks as though the Centurions faith were greater then Peters Iohns or the blessed Virgins for certainly Maries faith was greater and Peters for he walked upon the waters And therfore this is to be understood of the auditors and hearers of Christ and not of his family How was the faith of the Centurion greater Quest 2 then all Israel or then the faith of any in Israel except the family of
to be feared that thou art yet alive in nature but dead in grace Wherein must naturall men labour to acquire Quest 11 life First in generall in the whole man that is Answ 1 both in the body and soule in the outward life and in the inward man in the will and memory and reason and spirit and mind Ephesians 4.24 and 1 Thess 5.23 Answ 2 Secondly more particularly we must labour to acquire life in three things to wit I. In sensu in our sense and apprehension Nothing comes unto the understanding which was not first in the sense and therefore we must labour that our understandings may be enlightned and that the scales of ignorance may fall off from our eyes because sense is the outer gate of the soule Ephes 1.18 Rom. 11.8 and 1 Iohn 2.11 In a word he that desires the light of grace must labour first to be sensible of the blindnesse of nature and he who longs for spirituall life must strive to be sensible of that spirituall death wherein he lies buried Luke 11.34 II. In fide in our faith and confidence faith is the eye wherby wee see God Mat. 5.8 faith brings us to saving knowledge Iohn 17.3 and workes in us true experience of the love of God c Philip. 3.10 And therefore let us not content our selves with dead dreams or carnall conjectures but labour for a true lively working and applicative faith III. In robore in our strength and power that is labour that wee may bee strengthned with might and power in the inward man d Ephes 3.16 not contenting our selves with the power of nature which is but impotency it selfe Now this living or lively power which we must labour for is three-fold namely First Potestas pugnandi power to fight against sinne and Sathan manfully untill we have prevailed e Heb. 12.4 and 1 Pet. 2.11 Secondly Potestas obediendi power to obey God in some good measure in that which he requires of us in a new life Thirdly Potestas amandi gaudâ—ndi power to love God and good duties and to rejoyce in the performance thereof Esay 58.13 Quest 12 From whom is this life to be acquired Answ 1 First we must seeke it of God the Father Esay 25.8 Hos 13.14 Rom. 4.17 Answ 2 Secondly we must seek it of God the Sonne Luke 1.78.79 Iohn 1.4 and 2 Cor. 5.15 and 2 Tim. 1.10 Answ 3 Thirdly wee must seek it of God the Holy Ghost Iohn 6.63 Rom. 8.10 11. and 1 Cor. 6.11 And therefore let us invocate God the Father in the name and mediation of God the Sonne to infuse this spirituall life of grace into us by the operation of his blessed Spirit Quest 13 What means must we use for the obtaining of this spirituall life Answ 1 First wee must be watchfull and circumspect over our wayes Ephes 5.15 for grace is not found in the way of security or with sleeping upon the bed of case Colos 3.1 Answ 2 Secondly we must be diligent in hearing Iohn 5.24 25. and 2 Tim. 1.10 Now there are two things to be heard namely I. The Law this wee must hear that we may be humbled therby Rom. 7.9 II. The Gospel this we must hear that we may be counselled and comforte therby 2 Cor. 2.16 Answ 3 Thirdly we must die unto sin Generatio unius est corruptio alterius the vivifying of grace is the mortifying of sin And the more grace increases the more sin decreases Rom. 6.11 and 1 Cor. 15.36 Now there are two kinds of death namely First Concupiscentiae of sinne and lust Colos 3.5 for all sins evill affections and lusts are to be mortified Secondly Confidentiae of hope and confidence for wee must deny our selves not trust at al in any thing we do Fourthly wee must labour to beleeve Iohn 8.24 Answ 4 And that by a faith not of our own framing but of Gods infusing Colos 2.12 Fifthly we must persevere in all these as long Answ 5 as we live that is both in watchfulnesse and hearing and mortifying of sinne and beleeving with a faith approved by works Revelat. 2.11 Ephes 6.13 What shall wee gaine by this spirituall life Quest 14 that we must take so much paines for the procuring of it First if wee be made partakers of this life Answ 1 of grace then we shall bee made fellow Citizens of the Saints yea the Heirs of God Rom. 8.17 Ephes 2.6.19 Second by this spirituall life we gain spiritual Answ 2 liberty 2 Cor. 3.17 from sin Rom. 6.14 8.11 Thirdly by this life we gain light and knowledge Answ 3 and spirituall rejoycing Esay 9.2 Luke 1.80 and 1 Pet. 1.8 And therfore it is worth al the paines VERS 25. And his Disciples came to him Vers 25 and awoke him saying Lord save us wee perish § 1. His Disciples came to him Sect. 1 This action of the Disciples in comming to Christ may teach us the degrees of our comming unto Christ How do we come unto Christ Quest or by what steps First the carnall man is absent from Christ Answ 1 and a stranger unto him Mat. 18.11 Luke 15.13 Ephes 2.12 and 1 Pet. 25. Secondly therefore God sends affliction as Answ 2 to the prodigall poverty and to the Jews misery Psalme 107. Thirdly and then we come to him Psal 119.67.71 Answ 3 One of these two wayes either I. By prayer as the Disciples here did crying Lord save us Or II. By repentance as the Prodigall did Father I have sinned against heaven and against thee § 2. They awoke him Sect. 2 Christ indeed is sometimes absent from his children which is here expressed by his being asleep How is Christ absent from his children Quest First sometimes he is absent from them by Answ 1 withdrawing his grace from them and permitting them to sin thus he absented himselfe from Peter and David for a time Secondly sometimes he is absent from them Answ 2 in comfort when hee permits them to fall into grievous afflictions thus hee absented himselfe from Iob for a time and from David Psal 22. Sect. 3 § 3. Save us or wee perish The Disciples here in their distresse pray unto Christ and are preserved whence we may learn Observ That the prayers of the righteous shall certainly be heard Object But many pray whom God answers not Answ 1 First God is alwayes able to heare and helpe us if he please Daniel 3.17 Answ 2 Secondly if he do not helpe us when we pray yet he will turn his deniall and our distresse unto our good for all things worke together for the best unto the righteous Rom. 8.28 Answ 3 Thirdly and although hee do not helpe us at the first yet he can afterwards as we see in Israels fighting against Benjamin who was overcome once againe Iudg. 20.21.25 although God bad them fight verse 18.23 but at length they wholly overcome them verse 35. c. Vers 26 VERS 26. And hee saith unto them why are yee fearfull O yee of
little faith Then he arose and rebuked the winds and the sea and there was a great calme Sect. 1 § 1. Why are yee fearfull Quest 1 Why doth our Saviour here reprove and upbraid them is not prayer unto Christ in distresse a signe of faith Answ Our Saviour doth not upbraid them for praying but for these things namely First because they were fearfull cowardly for the righteous should be as bold as Lyons Prov. 28.1 Secondly because they doubted and that I. Of safety save us or we perish And II. Of Christs care of them Carest thou not that we perish Marke 4.57 Quest 2 How doth it appear that they doubted of Christs care of them Answ 1 First by their running unto him as though Christ could not do what Paul did The Apostle saith though he was absent in body yet he was present in care Colos 2.5 and 1 Cor. 5.3 And therefore certainly much more is Christ yea in regard of his Deitie hee is every where present And therefore there was no need of their running unto Christ to put him in mind of their danger Answ 2 Secondly it is evident that they doubted of Christs care of them by their awakening of him And they awoke him saying Master save us as though with the body and humanity the Deitie had slept when as indeed Hee that keepeth Israel doth neither slumber nor sleepe Psalme 121.4 Quest 3 Is it not good to fear that our Saviour thus upbraids them Why are yee fearfull Yea if it bee not good to fear then why doth Christ sleepe and by sleeping thus terrifie them Answ Christ slept not that he might affright them but that he might exercise them and learn them by danger not to fear danger Whence wee may observe That disturbing and disquieting fear Observ is to be expelled out of the heart of the faithfull Luke 12.32 How many sorts of fear are there that wee Quest 4 may learn which is good and which is bad There is a two-fold feare to wit First of God which is a godly feare Secondly of men which is a worldly fear herein observe these two things First Answ dangers are to bee feared providently Genesis 32.9 c. Secondly dangers are not to bee feared with a Distracting feare for that is here forbidden and Matthew 10.28 and Luke 1.74 Esay 8.12 Why is this distracting and disturbing feare Quest 5 to be expulsed and driven away First because this fear ariseth from sin Genesis Answ 1 3.7.10 Secondly because this feare is threatned as a Answ 2 punishment of sinne Deuter. 32.25 Iob 18.14 Prov. 3.24 Thirdly because it is a sign of diffidencie and Answ 3 distrust for the faithfull for the most part are free from it 2 King 6.14 15. Daniel 3. and 6. Psal 3.7 and 23.4 and 27.1 and 46.3 Wherefore this feare argues either I. No faith Or II. a false faith or III. A sleepie faith or IV. A weak faith Fourthly because this terrifying fear shall be Answ 4 punished Revel 21.8 Fifthly this feare is to be expelled because Answ 5 wee have promises of protection and preservation and helpe Esay 41.14 Sixthly this feare deters us from the profession Answ 6 of Christ and the Gospel and therefore there is great reason that it should bee cast out of the heart Reade Iohn 9.22 and 12.42 What must we feare Quest 6 First wee must feare God and that Answ 1 I. Lest we offend him and provoke him unto anger by our sins And II. Lest we neglect to glorifie him in our lives and conversations And III. Lest we should forget him and not have him alwayes before our eyes Secondly wee must feare our salvation And Answ 2 that I. Lest through carelesnesse or fearlesnesse wee should fall into sinne Ephesians 5.15 And II. Lest wee should be temporally punished for our sin as Ier. 36.16 and 1 Corinthians 11.32 And III. Lest wee should be eternally tormented for our iniquities Deut. 28.66 Heb. 4.1.3 § 2. O yee of little faith Sect. 2 Our Saviour by this phrase would have us Observ 1 take notice That faith may be true although it be small as appears by Matth. 6.30 and 16.8 and Luke 12.28 and Mat. 14 29. Marke 9.24 Cum fides in Objecto non errat sed illud in medijs trepid â—tionibus cum fiducia quantumvis languida apprehendere expetit conatur debilis fides est vera tamen Chemnit 1.185 a. Quest 1 Why is true faith sometimes small Answ Because although faith bee given from above Ephes 2.8 yet it is not given miraculously but by the means of the word Rom. 10.15 c. Hence it is said the sower sowed seed Mat. 13.1 and the kingdome of God is like unto a graine of mustard-seed Mat. 13.31 which groweth up by little and little Marke 4.26 c. And hence it is sometimes greater and sometimes lesser For the better understanding of this observe First the Schoole-men say that faith is lesse in a double regard namely I. Quoad objectum in regard of the object because expresly some beleeve fewer things then others do Them 2.2.5 4. II Quoad participationem in regard of the participation and that either First Ex parte intellectûs because some have lesser understanding then others Or Secondly Ex parte voluntatis because some have I. Lesser promptitude and readinesse in beleeving then others some being more dull lazie and sluggish then others are Or II. Lesser devotion some being lesse zealous then are others Or III. Lesser confidence and trust some being more fearfull then are others Secondly our Divines affirm faith to be lesser in a double regard also to wit I. Fructibus in regard of the fruits therof as holinesse strength zeale constancie joy and the like II. Gradibus in regard of the degrees or nature of faith as in apprehension and application Perkins And therefore Chemnuius observes that First sometimes faith is great as Mat. 8.10 and 15.28 And Secondly sometimes faith is small as Matth. 14.31 And Thirdly sometimes faith is weak and that either in Acknowledging Rom. 14.1 Or Trusting Mark 9.24 Thirdly observe faith is lesser sometimes in regard of Others that is one mans faith is greater then anothers as one star differs from another in glory 1 Cor. 15. and Rom. 14.1 and 15.1 A mans selfe that is sometimes faith in one the same man is greater and sometimes lesse and that either Ordinarily and thus a mans faith is lesse when he is newly regenerated then afterwards Heb. 5.12 Extraordinarily in the houre of temptation which is occasioned either First by reason of some sinne committed l 2 Sam. 12. Psal 22. 32. Or Secondly because the Holy Spirit of God is grieved u Ephes 4.31 and that either 1. By the love of sin or 2. By the neglect of the exercises of Religion or 3. By the extinguishing of the good motions of the Holy Spirit Or Thirdly because God with-draws his grace and spirituall light for a time o 2
Chro. 32.31 Psal 51.11 Observ 2 We may observe againe from these words Oh yee of little faith that faith is accepted but weaknesse is reproved whereby our Saviour would teach us That the children of God should labour that their faith may grow ripe and increase unto perfection Reade Ephes 4.13.15 and 2 Pet 1.10 and 1 Pet. 2. â— 3. and Mark. 4.40 Quest 2 Why may wee not content our selves with a weak faith which is true but wee must thus endeavour after a strong faith Answ 1 First faith and the increase of faith is the principall worke of a Christian This is the work of God that yee beleeve on him whom be hath sent Iohn 6.29 Yea this is the function of a Christian for wee are called Fâ—â—â—les faithfull because our worke is to strive to bee rich and perfect in faith yea wee are called Christiani Christians because wee depend wholly upon Christ by faith And therfore there is great reason that we should labour and endeavour to grow up and increase therin Answ 2 Secondly we are commanded to beleeve This iâ— his Commandement that wee should beleeve on the name of his Son Iesus Christ 1 Iohn 3.23 And therefore it behoves us to labour to be perfect in faith Thirdly faith is our chiefest armour against Answ 3 Sathan it is the shield wherwith we quench all the fiery darts of the Devill Ephes 6.16 yea a Brest-plate 1 Thess 5 8. and therefore wee must resist this our enemy with faith 1 Pet. 5.8 Great reason is there then that all those who desire to be free from Sathan should labour for faith and the increase therof Who are blame-worthy in this particular Quest 3 Those who neglect faith Answ For if the children of God must labour that their faith may increase and grow ripe unto perfection then much are they too blame who neglect the acquiring or augmentation of faith For I. Those who have not faith should neither give sleep to their eyes nor slumber to their eye-lids untill they be made partakers thereof wee being without God in the world so long as wee are without faith in our soules Here those who have not as yet attained unto Quest 4 this excellent and singular grace of faith may demand first how they may be incited or induced to labour thus earnestly for it I answer let them seriously remember these two short particulars to wit I. By faith they shall have true spirituall internall and solid joy according to that of the Apostle Answ Although we have not seene God yet wee love him and loving him beleeve in him and beleeving in him rejoyce with a joy unspeakable and glorious 1 Pet. 1.8 He that beleeves in God hath the witnesse in himselfe and is not beguiled with presumptuous perswasions and therefore hath true cause of rejoycing but he that beleeves not can have no true hope and consequently no solid joy Rom. 5.3 4 II Let those who are as yet destitute of faith remember that they cannot more profitably bestow their paines any where then here they cannot labour for any thing of more worth then faith is because that is the hand wherby wee apprehend Christ and apply him unto our selves that is the eye wherby we behold Christ that is the foot by which we walke unto Christ yea that is the seale wherby all the promises of the Gospel are confirmed unto us And therefore nothing is more profitable for us nothing can make us more happy then faith in Christ can Quest 5 Secondly those who are not as yet made partakers of faith and by the two former particulars are incited and moved to desire it will yet againe demand What means must they use for the acquiring of it Answ 1 First a man cannot beleeve of himselfe or obtaine faith by any naturall or physicall power it being wrought in us by the blessed Spirit of God Rom. 8.14 Answ 2 Secondly but wee must labour to confirme our faith by our good workes 2 Pet. 1.10 That is he that perswades himselfe that he beleeves must shew his faith to be true and lively by the fruits of sanctification Answ 3 Thirdly wee must use those means for the acquiring of faith which God requires that is we must be carefull and diligent hearers of the word for faith comes by hearing Rom. 10.17 and we must be servent and frequent in prayer unto God that hee would infuse this grace of faith in us by his Holy Spirit II. Those who have faith should not rest nor content themselves with a weake or small measure thereof But remember that graces are not given to bee misspent as the Prodigall did his portion nor to bee kept without any augmentation or increase as the servant did his Talent which hee hid in a Napkin but to multiply and increase For the manifestation of the Spirit is given to every man to profit withall q 1 Cor. 12 7. and therefore the servant is condemned because hee did not put out his Masters money to the Banke Luke 19.23 Quest 6 How is this grace of faith to be nourished and increased Answ By these means namely First by the word of God Ex ijsdem nutrimur ex quibus generamur as the word is a seed to beget those who are not begotten so bread to feed those who are begotten yea milke wherby babes become young men 1 Pet. 2.12 And therefore we must be frequent in hearing reading meditating and conferring of the word of God Secondly by fighting and striving against sin Sathan the world and our owne corrupt lusts Heb. 12.4 and 1 Pet. 2.11 and 5 8 9. Ephes 6.13 c. Thirdly by faithfull and fervent prayer unto God crying daily unto God as the Apostles did unto Christ Oh Lord increase our faith Luke 17.5 Ephes 6.18 What is faith Quest 7 First Grammatically Fides à fio Dicitur fides Answ 1 quia fit it is called faith because it is made And therfore faith is twofold viz. Activa first active faciens veritatem and is called Fidelity Passiva secondly passive credens veritati and is called perswasion Hinc fides sacta habita Secondly according to the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Answ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are either taken I. Actively and thus God is said to be faithfull 1 Cor. 1.9 and his word to bee faithfull 1 Tim. 3.1 and 4.9 and his Ministers to bee faithfull 1 Cor. 4.2 Because God workes faith in his children by the word and Ministers therof Or II. Passively and thus they of the Circumcision and Timothies Mother and divers beleeve in God Act. 10.45 and 16.1 and 2 Cor. 6.15 Now the question here is concerning the passive not active faith VERS 28. Vers 28 And when he was come to the other side into the countrey of the Gergesenes there met him two possessed with devils comming out of the tombes exceeding fierce so that no man might passe by that way § 1. There met him two possessed with devils Sect. 1
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
conclude falsely They argue thus Only God forgives sins this man forgives sins therfore he is a Blasphemer whereas they should have argued thus Only God forgive sins this man forgives sins therefore he is God II. Intus in their intention because this cogitation sprung from an evill root and original viz. First from Sathan Gualt s that thus hee might fasten some disgrace upon Christ And Secondly from envie the Scribes consenting herein unto Sathan And Thirdly from covetousnesse because hee remitted sins without the sacrifices of the Law Gualt s Quest 4 Wherein did the envie of the Scribes appeare in thus thinking Answ 1 First thus the sick man neither said not thought any thing against our Saviours words And it did not belong unto or concern them And therfore their envie shewes it selfe in medling with that which concernes them not Secondly they ought first to have asked Christ the reason of his so speaking before they had Answ 2 condemned him for so speaking And therefore it was enviously done to thinke evill of Christ before they knew whether there were any just cause for it or not VERS 5 6. For whether is it easier to say Vers 5.6 thy sins be forgiven thee or to say arise and walke But that yee may know that the Son of man hath power on earth to forgive sins then saith hee to the sick of the Palsie arise take up thy bed and goe to thine house § 1. That yee may know Sect. 1 Wee see here how maliciously the Scribes go about to detract and deprave Christ and on the contrary how mildly and gently he answers them This was done that yee might know from whence we may learne That the scope of Ministers should be Observ that their people might be taught 2 Tim. 2.25 and Psalme 45.10 and Colos 1.9 Why must Ministers bee so carefull to teach Quest 1 their flocks First because preaching the ordinary meanes Answ 1 to beget and increase knowledge is the great mercy of God to call men unto salvation 1 Timothy 2.4 And therefore woe be unto those to whom are committed these rich treasures of wisedome grace and knowledge if they bee carelesse in the distributing of them to their peoples edification Secondly because the preaching of the word Answ 2 is the justice of God that those who heare the word and know the will of God may bee condemned of their own consciences if they will not obey And therefore Teachers should bee carefull to teach lest the people perish for lack of knowledge and their blood be required at their hands Our Saviour here mildly teaching and not satyrically Quest 2 taunting the Scribes may move this question who are to be reproached and menaced in the preaching of the word First tart threatnings doe not belong unto Answ 1 the simple and ignorant But Secondly unto the perverse and obstinate Answ 2 who either I. Will not know their dutie or are ignorant because they will not learn being proud and unbridled in sin as Ier. 43.2 and 44.16 Or II. Who will not understand as the obstinate Recusants Psal 82.5 and 2. Pet. 3.5 Or III. Who neglect to remember those things which they heare and understand as 2 Pet. 1.9 § 2. He said unto the sicke of the Palsie Sect. 2 We see here that our blessed Saviour hath one salve for all sores one remedy for all things and that is Dixit his word thus we reade bee said unto the Pharisees and hee said unto the Feaver and he said unto the wind and he said unto Sathan Matth. 4.3 c. this word Dixit he said is sufficient for all things Matth. 8.8 Iob. 18.6 Whence we learn Observ That Christ can do all things by his voice and word Quest 1 How doth this appear It appears by these particulars viz. Answ First by these Scriptures Exod. 20.19 and 1 King 17 4 9. Psalm 33.6 9. Esa 40.8 Mat. 24 35. Heb. 1.3 Secondly because all the power of Christ as of God is within in himself And therfore it is sufficient for him to expresse his will by his word Now there is a two-fold word to wit I. Externall uttered with the voice And II. Internall conceived in the mind Now neither of these can be falsified but either First by the mutability and change of the minde of him that speaks or thinks but with Christ there is no mutability nor shadow of change Iames 1.17 Or Secondly by reason of the debility and weaknesse of him that speaks or thinks he not being able to do what he hath promised or intended but unto Christ all power is given both in heaâ—en and earth Matth. 28.20 c Luke 1.37 Psal 148 8. And therefore he is able to do whatsoever he saith Thirdly because the word of Christ is accompanied with the holy Ghost Ioh. 6.63 and therefore it is sufficient unto all things and effectuall in every thing it speaks Esa 55.11 Quest 2 When or wherein doth Christ speak unto us Answ 1 First he speaks unto us in his word converting us therby thus he spake to the Eunuch Acts 8. and to Lydia Acts 16. Answ 2 Secondly he speaks unto us in Meditation and holy thoughts infusing his Spirit into us Answ 3 Thirdly he speaks vâ— to us in Prayer answering our requests thus he spake unto Paul 2 Corinth 12.9 Answ 4 Fourthly he speaks unto us in Faith assuring us of our justification Heb. 12.24 and adoption Rom. 8.15.16 Answ 5 Fifthly he speaks unto us in our striving struggling and wrastling against sin by strengthning us with might in the inward man and enabling us to trample Sathan under our feet Vers 8. VERS 8. But when the multitudes saw it they marvelled and glorified God which had given such power unto men Observ Vnto Men This must necessarily be understood of the Ministery of Absolution or remitting of sins whence we might observe That God hath given to the Church power to forgive sin Reade Mat. 16.19 and 18.18 Iob. 20.23 And besides remember briefly this That God and Christ have given the Gospel for our comfort now to be assured of the pardon and forgivenesse of our sins is a main and principall comfort yea we can have no true joy in our hearts untill we be assured hereof and therefore without doubt Christ would not leave his Church under the Gospel without this power to afford such comfort unto his people How is this remission Quest or absolution wrought by the Church Three manner of waies namely First by the preaching of the word Answ Mat. 16.19 and 2 Cor. 5.19 c. and that either I. Generally when remission is preached by Christ to every truly penitent sinner Or II. Particularly when remission is applied to any particular person upon the conditions of faith repentance and obedience And certainly whomsoever the word looseth they are truly loosed for all the promises of the word are true Secondly by Absolution for the Church I. Excommunicates obstinate and perverse sinners 1 Cor. 5.5 and 1
practise thereof we must examine whether we have taken Christs Physicke and digested it well in our hearts or not whether we have received some new internall strength from the holy Spirit which workes a change in our lives and by which we are enabled in some measure to obey and serve God Answ 5 Fiftly examine whether thy health returne by little and little or not A sick man knows that he begins to amend by these tokens namely I. If his pains abate and are weakned II. If his strength or body increase and that he can now stand or go III. If he have a better stomacke and appetite to his meat then formerly IV. If his meat digest well with him And V. If he can be more jocund and cheerefull than formerly By these then let us examine our selves viz. First are the assaults of sin and sathan fewer and weaker than formerly they were doth not sin raign in thy mortall body this is a good sign of saving health Secondly doth thy strength of Grace encrease art thou able to walk in the waies of God yea to run the race of his Commandments and to work out the work of thy salvation with fear and trembling this is a second good sign of health Thirdly hast thou a greater desire and more hungring affection after spirituall duties than formerly doth thy heart long after Christ and thy soul delight in hearing reading meditating praying and the like certainly this is another good sign of spirituall recovery Fourthly dost thou suck some good juyce and nourishment out of all the food thou takest is thy faith still more increased by the receiving of the blessed Sacrament of the Lords Supper is thy joy increased by thy prayers unto God is thy soul daily bettered and more instructed by all thy hearing and reading undoubtedly this is an undoubted sign of health Fifthly dost thou daily increase in spirituall peace of conscience and in internall joy of the holy Ghost Rom. 14.17 then thou maist be certainly assured that Christ hath cured and healed thee for flesh and blood cannot work these things in thee Vers 13 VERS 13. But go ye and learn what that meaneth J will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Sect. 1 § 1. Go and learn quid sit what this is The words alleaged here by our Saviour are the words of the Prophet whereby our Saviour would teach us That all doubts are to be solved by Observ and from the holy Scriptures Ioh 5.39 Esa 8.20 Mic. 6.8 Ier. 23.28 Why must all the knots of Religion be solved Quest 1 by holy writ First because of all other writings onely these Answ 1 are not subject to corruption as the Papists themselves with us confesse Secondly because these are given unto us for Answ 2 this end that we might be taught by them 2 Tim. 3.16 It is usually questioned whether the breaches of Quest 2 the first Table or of the second be greatest To this we answer Answ that if there be an equall comparison that is if the greatest breach of the first be compared with the greatest breach of the second Table then the breaches of the first will be greater than the breaches of the second but if we make not an equall comparison then the breaches of some of the second Table are greater than some of the first as in this verse the Lord saith I will have mercie and not sacrifice where the Lord doth not prefer the duties of the second Table to the Morall worship of the first Table simply for spirituâ—ll duties are more excellent than corporall duties as the spirit is more excellent than the body if a man be like to starve for hunger then it is better to feed him than to teach him but simply it is better to teach him than to feed him § 2. I came not Sect. 2 Christ by saying here Veni I came doth intimate that he was not sent for by men but came freely of his own accord as Iohn 3.19 and 10.18 Wherefore did Christ come into the world Quest First he came to be a Physician and to cure Answ 1 our souls as in the former verse Secondly he came to give spirituall and living Answ 2 bread unto us that thereby our souls might be nourished Iohn 6.51 Thirdly he came to redeem us from sin and sathan Answ 3 Luke 1.74 Fourthly he came to bring us out of darknesse Answ 5 and to give the spirituall light of saving knowledge unto us that thereby we might see the way wherein we ought to walk Mat. 4.16 Ioh. 9.39 and 12.46 Fifthly he came to be a Mediatour unto us Answ 5 and to reconcile us unto his Father whom we had offended 1 Iohn 2.1 Sixthly he came to give life unto us Iohn 10.10 Answ 6 And all these of his own free grace love and mercie without any merit yea seeking of ours § 3. To call Sect. 3 Christ in saying here that he came not to call Observ c. would have us to learn That none can be saved without his call Rom. 8.29 How doth it appear that except Christ call Quest 1 us we cannot be saved It appears thus viz. Answ First all men naturally are under sin and therfore they must be freed before they can be saved Secondly and faith is to be given before we can be saved for I. There can bee no salvation without faith And II. There can be no faith except it be given from above for it is not to be acquired by any power or strength of nature but is the gift of God Thirdly we are called unto faith Act. 15.9 And therefore exâ—ept Christ vouchsafe to call us wee cannot be saved Quest 2 Whereunto doth Christ call us Answ 1 First we are called by Christ unto his society and fellowship 1 Cor. 1.9 Answ 2 Secondly Christ cals us unto glory 1 Pet. 5.10 whence elsewhere it is called a glorious calling Answ 3 Thirdly we are called unto security safety and peace Ier. 13.11 and 1 Cor. 1.8 And hence wee are commanded to make our calling sure because if that be certain then have we cause of exceeding joy Quest 3 How may we know whether wee be called or not Answ 1 First only those are effectually called who are taught of God Esay 5.4 Iohn 6.45 Answ 2 Secondly those who are called have their hearts opened sanctified Act. 15.9 16.16 Answ 3 Thirdly those who are called are humbled with a true sight and sense of their sins Act. 2.38 Answ 4 Fourthly they who are effectually called are also changed both in heart and life 1 Tim. 1.13 And therfore we must examine our selves whether I. We be enlightned and taught by God those things that concern his glory our good And II. Whether God have opened our hearts and sanctified our affections And III. Whether we be truely contrite and broken hearted for our sins And IV. Whether we be truely and totally changed both in
the third wherof is this Lent by the Apostles was ordained and instituted to be observed to fulfill this saying of Christs When the Bridegroome shall be taken away then shall they fast First this saying of our Saviours was spoken Answ 1 only to his Apostles that enjoyed his carnall presence Secondly if the words be largely taken then Answ 2 the Montanists did come neerer to the sense then the Papists that observed the Lenton fast straight after Christs ascension Thirdly if the Papists will expound the taking Answ 3 away of the Bridegroom of Christs death then by this reason they should not fast before the celebration of the Passion but after Our Saviour in this place doth expresly teach us That there shall be a time Observ when the children of God shall weepe and mourn for the absence of Christ Iohn 13.33 and 16.16 c. and 14.3.16.19.27 Which is the fittest time for fasting because Quest 1 our Saviour saith here there shall be a time when we must fast The true time of fasting mourning Answ is when Christ is absent so saith our Saviour in this place that is First when wee are under some temporall scourge and chastisement Secondly when the peace is broken betweene us and our God when wee have offended him and set him against us by our sins Psal 51.8 and are not sure of reconciliation Thirdly when some lust or strong temptation doth assault us and wee are not sensible of the presence and grace of Christ within us sustaining us Fourthly when our former light is eclipsed that is when the assurance we had in God and joy in the enjoyment of Christ is departed and gone from us for as the clearest day hath his clouds so the best sometimes hath his doubtings the day hath his night and clearest faith his eclipses And this is the fittest time for fasting and mourning because now the Bridegroom is taken away from us How can Christ be taken away from us or wee Quest 2 mourn for his absence seeing he hath otherwise promised Mat. 28.20 Behold I am with you unto the end of the world First Augustine distinguisheth generally of the Answ 1 presence of Christ that there is praesentia Deitatis Humanitatiâ— a presence of his humanity and this they were deprived of and a presence of his deitie and thus Christ was alwayes with them Secondly there is a presence of Christs Deitie Answ 2 in a generall providence and presence of sight thus Christ is never absent either from good or bad but alwayes and every where present with all Answ 3 Thirdly there is a presence of Christs Deitie in a particular providence and this is two-fold viz. either I. Spirituall and thus Christ First directs and disposes of the Ministery of the word And Secondly annoints with the Spirit and fits with gifts those whom hee cals to the worke of the Ministery And Thirdly wounds and weakens Sathans power in that manner that hee cannot prevaile against his Church Mat. 18. Or II. Temporall and thus Christ First sometimes hides and preserves his children from evill and danger Psal 31.20 and 91. And Secondly sometimes lets them fall into danger and then freeth and delivereth them And Thirdly sometimes neither preserveth them from evils nor delivereth them out of evils but only comforteth them in and under evils and so as that the evill of the evill is taken away Psal 30.7 Answ 4 Fourthly there is a presence of Christs flesh or humanity Sic absens cum passionis tempâ—â— advenerit Hieron s And this the Apostles were deprived of after Christs suffering for now the heavens containe him Act. 3.21 and 1.11 and 2 Cor. 5.16 Answ 5 Fifthly there is a presence of temporal prosperity and this our Saviour speaks of here according to the letter For as the Nurse leadeth and carefully cherisheth the Infant while it is young and weak so doth Christ who will not suffer his Apostles to weep and mourn and be afflicted as yet because they were not able to endure it Answ 6 Sixthly there is a spirituall absence of Christ in the heart and that in a double regard to wit I. In respect of internall strength when the children of God are assaulted and tempted by Sathan and overcome by sin as was David 2 Sam. 11. and Peter Mat. 27. For First wee grieve the Spirit of God Ephes 4.30 and quench the good motions of the Spirit a 1 Thess 5.19 And Secondly then God leaves us unto our selves and takes away his hand and we fall unto the ground b Psal 104.29 2 Chron. 32.31 II. In respect of peace of conscience and joy of the Holy Ghost For First sometimes there is a veile over the heart and an insensibility of joy and comfort we not feeling the presence of the blessed Spirit in our hearts nor sensible of the fruits and effects of his presence Secondly sometimes the children of God are sensible of his wrath and ire Psalm 27.9 Deut. 32.20 Esay 57.17 Now the cause of this is sin and that either I. Some sin committed already which is indeed hainous as was Davids Psal 5.1.2.7.9.14 Or II. Some inherent corruption or lust which is not subdued and this certainly is the most grievous condition Psal 120.5 Rom. 7.23 when internall corruptions violently prevaile against us and lead us captive to the law of sinne And thus we may learn when and how Christ is absent from and present with his children on earth VERS 16 17. Vers 16.17 No man putteth a piece of new cloath unto an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse Neither doe men put new wine into old vessels else the bottles breake and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved § 1. No man putteth new wine into old bottles Sect. 1 What is the nature of wine or what is observeable in wine Quest 1 Many observe many things Answ which I onely name and passe by viz. First some say that if wine be degenerated and sowre it is unwholsome and of corrupt spirits Secondly if wine be removed or shaken then it is unwholsome by reason of its mixture with the lees therof Thirdly some say that Rhenish wine quickly passeth thorow a man and affords no nourishment at all unto him Fourthly some say that white wine is an enemy unto the head And Fifthly that red wine doth enflame the blood And Sixthly that wine in generall makes men oftentimes drunk Ephes 5.18 How manifold is wine Quest 2 There is a double wine namely Answ First old wine this men love Luke 5.39 So naturally men love that best which savours most of the old man but the Lord knows that the old man is corrupted and therfore he would have us to put it off and to lay it aside Secondly there is new wine and this is that which the text in hand speaks of and
it hath a double propertie namely I. It revives quickens and refreshes the spirits And II. Nourisheth and makes men able for labour So the children of God by his grace are enabled to worke his worke or to performe good workes What workes are required of those vessels into Quest 3 whom the wine of grace is powred First in generall they must labour to abound Answ 1 in three sorts of works namely I. In the workes of the heart as in zeal patience humility love frequent meditation and the like II. In the workes of the mouth as in profession lauding of God and words fit for edification Colos 4.6 III. In the works of the life and in these we must be rich 1 Tim. 6.18 Secondly more particularly many are the Answ 2 works which God requires of those whose hearts he hath sanctified with grace as for example to instance upon some of the most ordinary and usuall I. They must give themselves wholly uâ— unto God confessing acknowledging themselvs to be his servants Rom. 6.19 1 Cor. 6.19 offering up themselves and theirs wholly unto his service and learning in humility of soule to deny their own wils And II. They must labour to hate and deny all things which would draw them from Christ Luke 14.26 They must cleave so close unto the Lord that neither her pleasure profit the world nor any thing else may separate them And III. They must depend wholly upon God adhering unto him and relying upon him in all their necessities and upon all their occasions Psalme 73.28 Iob 13 15. This is hard but needfull Iohn 6.29 And IV. They must wrastle and fight against all carnall lusts and inbred corruptions Gal. 5.17 and 1 Pet. 2.11 And V. They must labour to walke in love towards all the faithfull loving the brethren and servants of Christ Iohn 13.35 Rom. 12.18 c. Ephes 5.2 And VI. They must walke in sanctity humility and simplicity Iohn 1.45 And VII They must be liberall charitable ready to doe good unto all Gal. 5.22 And VIII They must delight themselves in the law of the Lord Rom. 7 22. that is First delight to meditate therein as David did Psal 119. And Secondly delight in the observance and practice therof And IX They must undauntedly confesse and acknowledge Christ to be their Lord and boldly professe his name before men 1 Tim 6.12 This is Vinum odorum I beleeved therefore I spake 2 Cor. 4.13 X. They must remain and persevere in al these unto the end Mat. 24.13 Iohn 8.31 Observ Our Saviour by these words Men put new wine into new bottles would teach us That the grace of the Holy Spirit is unto the heart as wine is unto the body Esay 55.1 Prov. 9.2 Ephes 5.18 Quest 3 What Analogy or resemblance is there between Wine and Grace or wherein is Wine like unto Grace Answ 1 First Wine is reputed one of the best creatures ordained for the comfort of man hence Abraham offers it to Melchisedech Gen. 14.18 and Isaac thus blesseth Iacob The Lord cause thee to abound with plenty of corne and wine Gen. 27.28 yea hence Wine is reckoned amongst the chiefest delicates Cantie 5.1 and Psalme 4.7 Thus Grace is the principall thing which belongs unto the soule and which is most necessary and of most use and benefit and comfort unto it Answ 2 Secondly in time the Vine growes to bee a Tree of which hath beene made columns and statues Bartholomeus from Pliny tels us that in Populonia a Citie of Hetâ—uria neer Pisa that is now called Plumbinum there was a statue of Iupiter made of a vine stock and almost all Writers agree that of all Trees the wood of a Vine is most durable Durat in perpetuum We need not doubt however Vines are with us but that they come sometimes to be great Trees if we do but consider how Sir Walter Ralegh and he hath it from Strabo tels us that there have been Clusters of Grapes two cubits long and that we may credit this the better let us remember that bunch which was brought by the two Spies Numb 13.24 Thus as the wood of the Vine dures long so doth the Grace of God for whom God loves he loves unto the end Iohn 13.1 And his gifts and graces are without repentance A man cannot loose Grace except God take it from him now he hath promised that he will never repent him of giving Grace unto any Rom. 11.29 Thirdly Wine taken inwardly that is drunk Answ 3 is wonderfull profitable and that in many regards I. It is profitable for the stomack and that in these respects viz. First it helps to digest other meat so the Spirit of Grace doth digest and concoct all our cogitations and actions and like salt seasoneth both prosperity and adversity unto us Secondly wine quencheth and allayeth the thirst so Grace restraineth the heat of carnall appetites and desires and subdueth the affections Thirdly Wine helpeth and strengthneth the appetite and whetteth the stomack so Grace increaseth our desires after Grace and strengthneth our appetites after a greater measure of sanctification for he in whom Grace is will desire and endeavour to be more and more holy Fourthly wine breeds the best blood and gives the best nourishment to the body so Grace affords the best nourishment unto the soul and thereby onely do we grow up and become strong men in Christ II. Wine is profitable for man in the veins as well as in the stomack for First it opens stopped veins and is good for obstructions so Grace doth facilitate the way unto spirituall duties and takes away the obstacles We are naturally backward unto every good work but by Grace we rejoyce in that which is good Secondly wine doth dry up crudid humours in the veins and qualifies them so Grace doth ripen corroborate and perfect all weak and infirm cogitations at first we are not able to do what we desire but with Saint Paul complain The good which I would do I cannot Rom. 7.14 but by Grace at length we are enabled in some measure to perform the will of our heavenly Father Thirdly wine doth expell evill humours out of the veins because it strengthens the expulsive faculty so Grace doth expell all evill desires thoughts and lusts out of the heart Fourthly wine doth fill the veins with good humours yea the best moisture so by Grace we are filled with the Spirit of God Ephes 5.19 and all holy desires III. Wine is good for the body and that in a double regard namely First it cures some diseases and inward griefs so by Grace all our wounds are cured and diseases healed Psal 103.2 Secondly wine increaseth the strength of the body Psal 78.65 so by Grace we grow up from children to men and increase daily in spirituall strength IV. Wine is profitable for the spirits and that in many respects to wit First it penetrates into the most inward parts of a man so the word of Grace Heb. 4.12 13.
pierceth to the heart and the God of Grace searcheth the heart and trieth the reins Psal 7.9 And Grace it self diveth and taketh root in the inward man Secondly wine expels sorrow and pensivenesse whence the kingly Preacher exhorts us to give wine to those who are of heavie hearts Prov. 31.6 So the com orts we have by the Grace of God doth refresh our hearts in our greatest sorrows whether temporall or spirituall for if outward afflictions presse us we are assured that they shall be rewarded and changed into an eternall weight of glory Rom. 8.18 And if we be dejected for our sins the spirit of Grace will assure us of pardon and reconciliation through Christ 1 Iohn 2.1 2. Thirdly wine expels fears and makes men bold so Grace overcomes all legall and desperate fears and terrours and passions of the heart and makes us confidently to relye upon the mercie love power and promises of Christ 1 Iohn 4 18. Fourthly wine cheers and makes glad the heart f Psal 104 15. both of God and men g Iudg. 9.13 vitiâ— dicitur quasi vitae vel quia vivificat Isidor So by Grace we have that peace of conscience which passeth all understanding yea that joy of the holy Ghost which is unspeakable and glorious Zach. 9.17 and 10.7 Philip. 4.7 Rom. 14.17 and 1 Pet. 1.8 Fifthly wine begets good spirits and increaseth the radicall heat so by Grace our zeal unto Gods glory and good works is daily increased Ephes 5.19 V. Wine is profitable also for the minde and that in these two regards viz. First it sharpens the understanding Psal 73.18 Vinum moderatè sumptum â—â—â—it ingenium so by Grace our intellectuals are bettered and we therby enabled to understand those things which concern our peace and the welfare of our souls h 1 Cor. 10 2. and 13.12 Secondly wine betters the minde and makes the coward strong and bold and resolute and the covetous man bountifull Barthol Alex. ab Al. 5. 21. so Grace works a true change in our natures and makes us unlike our selves Ephes 4.23 24. Answ 4 Fourthly wine is good outwardly used for I. Inwardly taken it warms but outwardly apposed it cools so Grace doth increase all inward spirituall gifts but doth diminish all carnall desires II. Wine cures wounds whence the Samaritan powres wine and oyl because as oyl doth purge cleanse and close up a wound so wine doth asswage the pain and comforts thâ— wound Here we must observe these two things namely First that there are three sorts of wounds to wit I. Painfull and smarting wounds these are the accusations and worm of conscience II. Itching wounds which allure men to scratch although scratching causeth smarting these are temptations and allurements unto sin the end whereof if we give way unto them will be the gauls and accusations of our consciences III. Insensible wounds in which are much mortified and dead flesh these are blinde and hard hearts Now Grace cures all these wounds for thereby we are assured of the pardon of our sins which are past and of preservation against sin and of knowledge and mollified and softned hearts Ezech. 36.26 27. Secondly there are three sorts of Ulcers namely I. Swelling these must be broken although it be painfull this is internall concupiscence which makes men often break forth first into sin as in David 2 Sam. 11. and 12. and afterwards into bitter fighs tears and groans as the same kingly Prophet did II. Matterish and running Ulcers which must be dried up this is the custome of sin which is very hardly left III. Cacoethes a Bile ill to be cured by reason of the long continuance thereof and the dead flesh therein and here there is need of Corrosives by this is meant such a trade and hardnesse in evill that a man cannot cease to sin 2 Pet. 2.14 Rom. 7.14 19. And this is most frequently cured by sharp afflictions as we see in Manasses Thus by the Grace of the Spirit we are brought unto the confession of sin and unto contrition for sin yea to the leaving of sin though it have been customary unto us and we long continued therein Fifthly wine was used in sacrifices and divine Answ 5 things Exod. 29.40 so the sacrifices and oblations of our prayers must be mixed and offered up with the grace of Faith or otherwise they will not be pleasing and acceptable unto God Ephes 6.18 Iude 20. And thus we have seen how in some things the Grace of Gods Spirit resembles wine and that as wine is unto the body so Grace is unto the soul Our Saviour saying here that men put new wine into new Bottles may occasion this question Whether the Wâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one Quest 4 or not Some think they 〈…〉 me thinks without truth or reason Answ for 〈◊〉 â—ction differs from the agent and the contaâ—â—â—â—om the contained so doth the wine from the vessell for the better understanding of this observe a three-fold diffâ—rence namely First some say the wine and the vessell differ in degree because the new man is perfected simul semel at once by the revelation of Faith but the new wine which is the strength of Grace doth grow and increase daily we not being perfect in grace so long as we live Philippians 3.10 c. I dare not subscribe to this difference because as Grace so also Faith groweth and increaseth daily 2 Cor. 4.16 and 3.18 and 2 Peter 3.18 Secondly some say the wine and the vessell differ in Re even in the very things themselves because the one Grace is a quality in God and is onely revealed and by illumination communicated unto us but the other Grace is a quality imprinted in us whereby we are sanctified I dare not subscribe to this difference neither because the communication of divine Grace doth remain and abide imprinted in us as well as the other Thirdly the wine and the vessâ—ll differ in nature in regard of the action for the one is once onely imprinted the other daily augmented Now these two to beget and nourish to live and to execute the actions and functions of life differ cleerly enough And these were foreshewed in the Types namely in Circumcision and the Passeover in Baptisme and the Lords Supper the one prefiguring our new Birth the other our growth and increase And therefore as the Tree differs from the fruit so doth the vessell from the Wine Unto the work of God there is required a preparation and a disposition as the Priests did first wash and then sacrifice And we are I. Planted and admitted into Gods house And then II. We work his work for if we live in the Spirit we must walk in the Spirit i Gal. 5.25 And thus as the Lord first makes us good Trees and then enables us to bring forth good fruit so we are first made good Bottles and then enabled to hold and shew forth good Wine for new Wine is
wee preferre the godly alwayes when we can have choice that is if a man cannot have the counsell and advice of a good and godly Physitian or Lawyer he may then make use of a wicked but if both may bee had then the good is to be preferred And so of all other callings and trades if we cannot be provided of good we may make a shift with bad Fourthly wee must love others with a true heart This Christ himselfe requires of us in regard of our very enemies Matth. 5. Because this is the root of all the former particulars viz. a man will hardly live peaceably with a man except he love him a man will hardly helpe him who is in want and necessity or distresse except he love him a man will hardly make use of his neighbours helpe in his calling or helpe his neighbour in his owne except he love him And therfore it is necessary that we should love others with a true heart Fiftly to receive others into intimate friendship and familiaritie or to professe and acknowledge unto the world such or such to bee our intimate and entire friends And this is prohibited us in regard of carnall men But it will be here objected Many things Object 2 and causes and considerations require that wee should continue our former amity with such or such although they be but naturall and carnall men as for example First the consanguinity affinity and kindred that we have with them Secondly the vicinitie neighbourhood and brotherhood we have with them because they live neere us or they are of the same company or calling with us and are joyned unto us in some place or office Thirdly the offer and desire of friendship they desire our acquaintance and familiarity yea they offer many courtesies unto us and it is scandalous not to requite these kindnesses And therefore wee hope we may be intimate and entire with them although they show but little religion in their lives If these coards tie us unto them Answ or these occasions be offered of familiaritie with them then we must labour to be like Physitians because perhaps God hath called us to their acquaintance for this end that we must be a meanes to bring them to good or at least to restraine them from evill For First some justifie defend and maintain the sinnes of others at least connive and winke at them or seeme to approve or assent unto them But we must not doe any of these Secondly some are silent when their friends Object 3 sinne but we must reprove them If any heere object that their friends will be angry if they reprove them and therefore they forbear it Answer I answer they are not worthy to be pleased in this for we are therefore their friends that we may have liberty to admonish them and we must not continue familiarity with those who will not suffer us to discharge the office of friends in reprehending what is amisse Thirdly some slightly and lightly taxe the failings of their friends but quickly have done but we must continue incessantly to inculcate into their eares wholsome counsell and advice untill wee have reclaimed them from their wandring wayes Fourthly if we therefore desire by reason of some other bond to continue the bond of amity with carnall men we must thus labour to discharge the office of faithfull friends namely I. Speak reprove what we see in them amisse II. Do it candidely in love and meeknes III. But doe it plainely and evidently that hee may know what it is we taxe him for IV. Do it unweariedly continue to hammer him with our reproofes untill we have wrought him to our will V. If he will not hearken to advice counsell and reproofe then we must cast off his acquaintance and abstaine from his society at least familiarly and frequently Object 4 Concerning the third sort of unworthy companions namely hypocriticall professours it will bee objected Charitie is not suspitious 1 Cor. 13. And therefore why should I judge him to bee an hypocrite and for so judging of him reject his familiarity Answ 1 First certainly charitie does much both in judging charitably and covering carefully and hoping comfortably of others Answ 2 Secondly we must not speedily nor rashly beleeve suspitions and jealousies Answ 3 Thirdly but if it be evident that he doth but double with God then we must not preferre our privat affection before the truth for we must do nothing against the truth but for it 2 Cor. 13.8 Answ 4 Fourthly the truest charitie is to admonish and to chide him who doth evill for none loves a man so well as he who telleth him of his faults because hereby hee may bee saved and reduced from his wicked wayes but on the contrarie if wee should not counsell and advise then wee should be like those who perswade a sicke man that he is not sicke and so cause him to neglect seeking for remedie Object 5 Againe it will be objected Charitie covers a multitude of sinnes 1 Pet. 4.8 And therefore why should we shunne any mans familiarity because he hath some sinne in him Answ 1 First this position hath truly place in the godly For I. Although they sinne not 1 Iob. 3.9 to wit doe not give up themselves wholly unto sinne because the holy Spirit is their guide and governour Colâ—s 3.15 yet II. They fall often and sinne in many things yea III. They may remaine for a time in some particular sinnes either First through ignorance or Secondly through carelessenesse as David did in the matter of Bathsheba And therefore these things well weighed and considered makes charitie cover a great many of sinnes in the faithfull flocke of Christ Secondly but these sins are to be covered neither Answ 2 I. Iustificando by justifying either First the sin for that were false witnes condemned in the Ninth Commandment Nor Secondly the person sinning for that is a plaine respect of persons Nor II. Acerbi increpando by sharply reprooving the reproover or by recrimination many when they heare their friends sinne reprehended flie in the face of him that reproved him labouring to disgrace him by ripping up some sinne of his but wee must not thus cover our brethrens sinne But III. Procurando by procuring in humility and modesty pardon and a good opinion of our brother by lessening and excusing his sinne and by shewing the weaknesse of the flesh and corrupt nature in the best men Thirdly although wee must thus cover our Answ 3 brethrens sinne from the eyes of others yet wee must severely reprove it and lay it open both to the eye and understanding and eare of our brother who transgressed For I. It is a foolish yea an unchristian practise to silence our brothers sin and to forbeare to reprove it when we love him and afterwards in anger to reproach him for it and to cast it in his teeth yea II. The nature of true zeale and love is to speak when we see any thing in our
the plots and endeavours of the persecuters And therefore the phrase is true in this sense Every persecution makes for Gods glory either by abiding it or by fleeing from it but in this sense the objection is Non-sense David by flight escaped the traines which Saul had laid for him and his escapes and preservation did more magnifie and illustrate Gods glory than if he had yeelded his necke to the sword of the persecuter at the first yea we see what elegant Psalmes David composed in his flight wherein sometimes he gives thanks unto God that had made his feet like Harts feet that is swift to flee away Answ 3 Thirdly these words in the objection By persecution we are made better and called home unto God are ambiguous also for herein that is attributed to Persecution which is proper to the grace of God and his holy Spirit to make us better to convert us unto God is the work of divine grace and cannot be ascribed unto persecution as the cause thereof except onely by accident the Spirit of God being the true primary and efficient cause thereof Answ 4 Fourthly and lastly I answer I. It is most true that to flee in the time of persecution is not alwayes lawfull namely either first when flight hinders our vocation hence it was that Christ would not flee but cals Peter a Devill for perswading him unto it because then he should have left the worke undone for which he was sent Or Secondly when the will of God is revealed and thus Eusebius telleth us that Christ forbade Peter to flee from Rome because he should suffer there Now II. On the other side it is as true that it is not alwayes unlawfull to flee and decline persecution as we see by Ioseph and Mary who fled and Paul Acts 9.25 and 14.6 and 17.14 and Christ himselfe Mat. 12.15 Quest 5 If flight in the time of persecution be sometimes lawfull sometimes unlawfull then how may we regulate our selves or know when we may flee and when we may not Answ Let us moderate and square our selves herein according to these rules namely Rule 1 First never flee except thou be persecuted we must not run away for idlenesse as some doe before ever they be so much as questioned or flee for feare as Ionas did before he had any just cause The Text here is plaine When you are persecuted in one City flee unto another and therefore where there is no persecution for the Truth but liberty and freedome given to professe it and to injoy the holy Sacraments and the divine Ordinances of the Word and Prayer there must be no flight nor departure for we must not flee for cowardlinesse but for conscience sake because we would not tempt the providence of God Rule 2 Secondly in our flight let us respect Gods glory and before we flee seriously consider all the weighty circumstances of both sides whether in probability God may be more glorified by our staying or by our going for that must be our first and maine scope Thirdly we must before we flee respect the offending Rule 3 of the weake brethren carefully avoiding as much as in us lyes the giving of offence unto any Now weake Christians are offended often by the fearfulnesse and too swift flying of the Ministers who leave their charges and forsake their flockes upon every jealousie feare and suspition of danger whereas on the contrary they should be like good Leaders the first in the field and the last out the first to assaile and the last to retire and by their example animate their people and barten them on to be constant and couragious in the profession of the truth Fourthly we must before we flee respect our Rule 4 office and function examining whether that will be hindered by our flight or not Christ here saith when they persecute you in one Citie flee unto another thereby shewing that Ministers must not by their departure hinder the preaching of the Word or by their flight forsake their function but if they cannot be permitted without persecution to preach in one place then they must go unto another to preach because their lives rather then their vocations are to bee laid downe if it lye in their power Thus Paul being persecuted flees but he preacheth whether soever he goes Act. 14.6 And great reason there is for it because we are thereunto called and sent For Ministers should seriously consider the end of their flight and beware they flee not with Ionas that so they may bee free from preaching the Word and live in ease and idlenesse but if one Citie persecute them they must flee unto another that is not cast off the worke of the Ministery but in other places and times put out the Lords talent to usury and labour to improve their gifts to Gods glory and the peoples benefit amongst whom they live Fiftly in our flight wee must respect the enemies Rule 5 of God and religion For it they bee so exasperated and incensed against some particular Minister that his presence doth but make them sinne more grievously and set themselves against the Church more maliciously and cruelly then they may lawfully depart p Chem. harm fol. 1043. medio but more of this by and by in the seventh Rule Sixtly in our flight wee must respect the place Rule 6 wherein and persons with whom we live For if the departure of the righteous doe hasten anger and fury and judgement from God upon the wicked as Lots departure did upon the wicked Sodomites then we must not be hasty to depart but labour rather to stand in the gap and to with-hold judgement from them by counselling advising admonishing and reproving of them and by praying for them yea continuing to doe this untill either the Lord by some particular command call us away or untill they come to that maturitie and ripenesse of sin that they will not endure instruction admonition or reproofe but hate us for it and set themselves against us and that not one or two but generally yea in a manner one and all as the Sodomites did against Lot Now if in this case wee may say with the people of God wee would have cured Babell but shee would not be cured let us therefore forsake her And if wee have any command or vision or voice from God as the faithfull in Ierusalem had who being in the Temple heard a voice saying unto them Migremus hinc let us flee hence or as Ioseph had Mat. 2.13 then wee must follow the Lords call and depart Rule 7 Seventhly a Minister in his flight should consider whether he onely be not aimed at by the enemies of the truth who for some certaine causes beare a personall hatred and grudge against him and if they could but procure his departure then the Church should have peace and tranquillity Chemnitius harmon fol. 1043. medio is of opinion and I dare not gaine-say it that that Pastor sins against and breakes
offer themselves to bee considered of namely I. That Religion is outwardly and publikely to be professed II. That outward profession of religion alone is not sufficient unto salvation III. That that profession which shall be rewarded by Christ with eternall life must be adorned with purity and piety both externa l and internall Observ 1 First Religion must not only bee beleeved with the heart but also publikeiy bee professed with the tongue Reade Acts. 7.51 and 9.22.29 and 18.9.28 Rom. 10.9.10 Heb. 10.23.25 Phil. 1.14 Quest 2 Why must we outwardly and publikely professe Religion Answ 1 First because God commands it 1 Pet. 3.15 Answ 2 Secondly because it hath a promise of salvation in the next verse Rom. 10.10 Answ 3 Thirdly because the neglect hereof hath a fearefull commination annexed with it those who will not professe Christ before men shall be denied and utterly disclaimed by Christ Reade Marke 8.58 Luke 9.26 and 18.8 and 2 Timothy 2.12 Answ 4 Fourthly because a constant and bold publike profession of Religion is a meanes to edifie and build up others and on the contrary a fearefull concealing and neglect thereof is scandalous offensive and a stumbling stone unto others Philip. 1.12 and 2.15.16 Answ 5 Fiftly because the publike profession of our faith makes for Gods glory Phil. 1.20 whereas on the contrary the deniall of Christ is the greatest dishonour we can doe unto his name as though Christ or Religion were things to bee ashamed of Luke 9.26 whereas truth blusheth not neither feareth nor seeketh corners Answ 6 Sixtly because by denying of our Religion wee sinne against the truth and consequently against Christ Iohn 14 6. And therefore Paul durst not doe it 2 Cor. 13.8 Answ 7 Sevently because wee need feare nothing Christ having promised to give his Holy Spirit unto us to teach us and to comfort us Iohn 1.14 Ingreditur carceres nobiscum Tertul. If for the profession of Christ and Religion we be cast into prison the Holy Ghost then will goe with us into the prison as wee see by experience Act. 4.31 Quest 3 Who are blame-worthy in this particular Answ 1 First they are to blame who contemne and despise the profession of Religion For out of the abundance of the heart the mouth speaketh and therefore where there is no profession there is no religion Answ 2 Secondly they are faulty who palliate and cloake Religion Certainely the fearefull shall never enter into heaven Revelat. 21.8 as followes by and by because externall profession is distinguished from the action of the heart and is added over and above If thou shalt confesse with thy mouth the Lord Iesus and shall beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10 9. Quest 4 Who palliate and cloake Religion or hide and conceale the profession thereof Answ Temporizers and time servers and that either First in the time of peace namely either I. Because they living in wicked places dare not professe Religion for feare of derision Or II. When in wicked company they counterfeit themselves to be such like the fish Polypus taking upon them any shape or the Chamelion any colour changing their garbâ— according to the circumstance of time and place Or Secondly in the time of affliction and persecution when I. They dare not publikely professe the truth But II. Publikely dare deny their profession The hearbe Asolis is made green with heat drops but shrinkes into the ground with winter showres So many flourish and make a brave shew of religion in the times of peace and prosperity but when once the sharpe winter of persecution comes then they whither die and forsake the truth Is the publike profession of religion alwayes Quest 5 and every where necessary First every where and alwayes without any Answ 1 difference to professe publikely what we beleeve is neither necessary nor convenient as for example if a mad and frantick man should come into a roome where many were with a sword drawne and should say that which of them soever did confesse and professe himselfe to be a Christian should presently be slaine then at such a time or before such a person it were unadvisedly done to confesse professe our faith Secondly it is alwayes and every where required Answ 2 that we should never either deny our faith or by any meanes professe that which is contrary to the truth or true faith Thirdly affirmatively wee are then enjoyned Answ 3 to professe publikely Christ and religion when there is any hope or probability by our profession either to glorifie God or to edifie our brethren although there may be likelihood of danger to our selves For the necessity of the meanes is measured and conjectured by the relation it hath unto the end But it is dangerous for our selves in some places Object 2 to professe the truth although there may be hope that glory will redound unto our God and benefit unto our brethren thereby Danger in this case is to be despised Act. 20.24 Answer and 21.13 but of this more by and by Holy things must not bee given to the dogs Object 2 and therefore we need not professe Christ or the truth before wicked men or in wicked places First this command was given to the Apostles Answ 1 and Ministers not to preach to those who contemned and despised the word as in the 14 verse of this Chapter Secondly but we are no where taught to deny Answ 2 the truth or to cover it with a lye Imo ingermain fidei confessionâ—m Deus severè exigit licet mundus non fert Calvin s God requires and exacts at our hands an ingenuous and free confession of our faith although the world brooke it not Whence Saint Peter commands us to glorifie God in our hearts and to be ready to give an account of our faith unto every one that shall demand a reason thereof 1 Pet. 3.15 And therefore the righteous dare not dissemble or double But Saint Paul saith plainely hast thou faith Object 3 have it with thy selfe before God Rom. 14.22 Therefore the profession of our faith to God is sufficient and to man is needlesse Answ 1 First the Apostle there speakes not of justifiing or saving faith but of a full perswasion of the use or not use of indifferent things and this may bee retained and concealed that is wee must so use them as that our brother be not offended thereby Answ 2 Secondly this Precept Paul gave for those times when men were not certainely perswaded of the use of Gods creatures to wit meats and drinke c. But it belongs not unto us or our times Object 4 But God is a Spirit must be worshipped in Spirit Iohn 4.24 Therefore externall profession is not necessary at all Answ God requires the worship of the heart as appeares by the first Precept and the worship of the outward man as appeares by the second third and fourth Yea the Lord ought to have both
Phil. 2.2 and 3.15.16 II. At least in heart and this Christ desires and prayes for Iohn 17.11.21 and 2 Cor. 13.11 This I confesse will hardly be without the former Phil. 1.27 for wee see that difference in opinion doth disioynt often times hearts once loving and that few are truely intimate except those of the same opinion and sect III. Wee must labour after union in society according to the example of the Faithfull of whom the Scripture witnesseth ever and anon that they were gathered together Act. 1.14 and 2.1 44.4 6. And then IV. There will be an union of our prayers For those who are one in opinion one in heart and one in society will undoubtedly pray one for another Act. 4.24 Quest 9 What are the effects of a zealous and good profession of Religion The hatred and opposition of the world Answer First true and holy profession doth make a man odious unto the world as appeares I. From these places Iohn 15.19 and verse 21.22 of this Chapter where the world is said to hate Christ and his Apostles and all that by a holy profession follow Christ II. From these following particulars namely First Religion naturally is odious to nature and therefore also the religious Secondly Religion doth condemn reprove the world and therefore the world which cannot endure reproofe hates religion and the professors thereof by whom she is reproved The world saith Christ hateth me because I testifie of it that the workes thereof are wicked Iohn 7.7 Thirdly the zealous Professors of Religion are culled out of the world and separated from it and therefore they are hated by it Because saith Christ to his Apostles Yee are not of the world but I have chosen you out of the world therefore the world hateth you Iohn 15.19 Let not then the Professors of the truth expect the love of the world but arme themselves against the hatred thereof Mat. 16.24 Secondly Profession of Religion breeds and begets warre with the world or Christian Profession doth not give peace with the world but rather a sword verse 21.22 of this Chapter For I. The wicked worldlings require silence and forbid all checks or reproofes they would doe evill but they would not heare of it If Iohn Baptists tongue reprove Herod then Herods tongue commands the Baptists head to bee hewen off Marke 6.24 II. The world desires applause and praise she would doe evill and yet desires to bee commended and extolled and flattered though falsely Yea III. The world desires besides these practise with them in their wickednesse Prov. 1. and Psalme 50. worldlings would not only have the tongues of Professors tied and their mouthes stopped from reproving of them but rather their mouthes open to commend them in their wickednesse but also they desire that Professors would not be so holy as they are but communicate with them in their sinnes and wicked practices Now these things are not to be done neither these requests to be granted Because the Spirit of God will not suffer nor permit that either First the glory of God should be prophaned Act. 17.16 Or Secondly that the Law of God should be violated and broken Or Thirdly that the truth should be suppressed or oppressed by a false religion Or Fourthly that the brethren or members of Christ should be injured either by errour or seducements or oppression or the like And therefore in these things the professours of Religion interposing themselves they must expect affliction and persecution c Mat. 16.24 Hebr. 12.8 Are all they hypocrites and false professours Quest 9 that dare not alwayes boldly professe Christ and Religion There will alwaies be some of the bretheren Answ 1 that dare not publikely professe Christ There were Seven Thousand in Israell which had not served Baal and yet the Prophet could not see them 1. King 19.18 and so Rom. 11.4 In the Church there are some who are but Children and newly borne Hebr. 5.13 Some who by nature are timorous and fearefull and some who are sluggish and lazie Quest 11 To whom may this be applyed Answ 1 First to men and strong professours of Religion For I. When they see this they must learn not to despise them for it for although they bee timorous and weake Babes yet they are bretheren and so called by S. Paul Philip. 1.24 Yea II. When they see this they must learne constantly and boldly to professe Christ that so they may winne and encourage them by their example unto the same confidence and resolution Iames 5.20 And then they shall shine as the Sunne in the firmament Daniel 12.3 Answ 2 Secondly this may be applied to infants and weake professours who must remember I. That hereby they are an offence unto their brethren Math. 16.23 And II. That they dishonour God by their fearefullnesse and faintnesse And III. That hereby they distrust both the love and power of Christ as though hee could neither free them from affliction nor preserve them from it And IV. That by this their timorousnesse they provoke God to anger who can inflict as great yea greater and more heavie torments upon them then persecutors can We reade of one Wolsey who being in prison at Ely in Queen Maries time amongst other of his friends to whom he had distributed some moneyes he sent 6 s. 8 d. to one Richard Denton a Smith who lived at Well in Cambridge-shire with this message that hee marvailed that he tarried so long behind him seeing he was the first that did deliver him the booke of Scripture into his hands and told him that it was the truth and therefore hee desired him that he would make hast after him as fast as he could Thomas Hodilo to whom the monye was given and by whom the message was sent delivered both the money and message and received this answer from Denton I confesse it is true but alas I cannot burne Now marke how hee that could not burne for the cause of Christ was afterward burned against his will when Christ had given peace to his Church For in the Yeare of our Lord 1564. On Tuesday being the 18. of Aprill his house was set on fire and while he went in to save his goods he lost his life and hee who durst not burne for his God did burne for and with his gold d Fox Martyr s 1716 calce And therefore all professors should feare to faint in Christs cause V. Weake Professours must remember that it behoves them to grow up from Children to men of ripe yeares and not to bee alwayes babes Hebr. 6.1 Iosh 23. c. Hebr. 13.5 And thus much for the first observation Secondly outward profession alone is not sufficient unto salvation or it is not enough for a man publikely to professe Religion or confesse Christ Sathan himselfe gives unto Christ outward worship Mark 5.6 and our Saviour himselfe telleth us That not every one that saith unto him Lord Lord shall be saved Math. 7.21 Man chooseth not an
this were enough to move the affections to love God Thirdly Elicitus or love freely proceeding now this love proceeding freely is that when the affections make choise of God freely when as the consideration of his goodnesse breeds admiration in us when the consideration of his bountie breeds love in us and his sweetnesse doth so satisfie our whole desires that wee thinke nothing so worthy an object to be beloved as our God who hath all these excellent properties in him Why must we love God above all others Quest 3 Because he loved us first Iohn 3.16 Answ and 1 Iohn 4.10 and therefore wee are bound to love him againe and that above all things Here observe that there are three sorts of love viz. First the love that seeks his owne profit only as when a subject loves his Prince only for his goods such was the love of Laban to Iacob here the Prince is not bound to love his subject againe neither was Iacob bound to love Laban for this sort of love Secondly the love that lookes to lewdnesse and dishonestie such was the love which Potaphars wife carried to Ioseph Gen. 39.9 Now Ioseph was not bound to love Potaphars wife againe in this sort of love Thirdly there is a most pure and holy love and in this love we are bound to love back againe God loved us before we loved him yea he loved us freely and for no by-respect therefore wee are bound to love him first and above all things Weems Image of God part 2. pag. 191. Verse 38 VERS 38. And he that taketh not up his Crosse and followeth after me is not worthy of mee Sect. 1 § 1. And followeth after me Observ Our Saviour here expresly teacheth that it is not sufficient to beare the Crosse except also wee follow him Mat. 8.22 and 4.20.22 and 9.9 and 19.27 Luke 18.43 Revelat. 14 4. Iohn 10.4.27 Quest 1 Why is it not enough to suffer but we must also follow Christ Answ 1 First because wee cannot suffer persecution for any other cause for to beare the Crosse for error or pride or vaine glory or desperation or the like belongs not at all unto Christ it being the cause not the punishment that makes the Martyr Answ 2 Secondly because this is the end of persecution it being so hard to follow Christ that a man cannot do it without some persecution or other or without crosses in some kind or other Many are the enemies of Christ and religion and therfore we must suffer that so wee may follow our Saviour which without suffering wee cannot doe for if a man could follow Christ without persecution there were then no need that hee should suffer at all Quest 2 To whom doth it belong to follow Christ or who must doe it Answ This duty of following Christ belongs unto all and is common to all none being excepted or exempted but onely those who exclude themselves Here observe three sorts of men viz. First some thinke that sanctity belongs not unto them but onely unto Ministers but these must know that they who follow not Christ in the waies of holinesse follow the Divell in the waies of wickednesse Secondly some say they have their labours and employments and callings to follow and therefore have neither leasure nor spare time to follow Christ but these must know that to follow Christ is the principall and most generall vocation of the soule and woe bee to him that puts Christ into the Manger and post-pones the following of him unto wordly affaires Thirdly some binde themselves Apprentices and give themselves wholly up to the service of Christ both in prosperity and adversity both in persecution and peace And these as the best of the three by much are to bee imitated But it may bee objected that this dedicating of men unto the service of God Object doth make them neglect their vocations and callings And therefore is it not to be imitated Religion doth not teach this Answ and therefore they who under colour of Sanctity and profession neglect their callings doe amisse and are neither to bee imitated nor excused For First Religion teacheth us to devote our selves wholly up to the service of the Lord. And Secondly to follow our callings in the Lord because hee hath so ordained so commanded § 2. He is not worthy of mee Sect. 2 None is worthy of God or Christ Object and therfore this censure of our Saviours is needlesse First certainely no man in himselfe is worthy Answ 1 of God or Christ Secondly without doubt none can repute or Answ 2 think themselves worthy of God or Christ without a great measure of pride for if any be worthy indeed then grace is no grace Rom. 11. Thirdly but the Lord is graciously pleased Answ 3 to esteeme those who are in grace worthy of him as was shewed before verse 13. Hence wee may then observe That those who endeavour to give themselves Observ 1 up in love to the service of Christ Christ will esteeme them as worthy of himselfe by his grace See before verse 10. and Luke 21.36 Culos 1.12 and 2 Thes 1.5 Why will Christ esteeme such as these worthy Quest 1 First because their persons are worthy both Answ 1 in regard of the Covenant contracted betweene the Lord and them and in regard of their participation of Christ and also in regard of that New Garment of Christs which they have put on Secondly the Lord is pleased to thinke such Answ 2 worthy because the holy Spirit leads them unto worthy workes Ephes 4.1 and 3 Iohn 6. Galath 5.22 And therefore if wee desire that our Lord should thinke us worthy of him let us walke worthily bringing forth fruits worthy of amendment of life Mat. 3.8 Acts. 26.20 Philip. 1.27 Colos 1.10 and 1 Thessal 2.12 For I. This God commands And II. Unto this the Spirit aid◠and assists us What is the scope of these words He is not worthy Quest 2 of mee First our Saviour hereby would teach us why Answ 1 others are rejected namely because they were unworthy Mat 7.23 and 22.8 Secondly our Saviour hereby would teach us Answ 2 why others are unworthy namely because they despise Christ who gives such great things for vile and base things Whence we learne That it is a most unworthy thing to preferre Observ 2 worldly things before Christ Ierem. 2.13 Ionah 2.8 Esa 1.4.28 and 1 Samuel 8.8 and 15.11 How doth it appeare that it is an unworthy Quest 3 thing to preferre other things before Christ First because God hath done such great Answ 1 things for us Iohn 3.16 Secondly because hee is the living fountaine Answ 2 of all good Ierem. 2.13 Iames 1.17 Thirdly because Christ purchased us at so deare a rate to wit by his death and suffring Answ 3 Fourthly because all worldly things in regard Answ 4 of Christ are base and vile Philip. 3.8 And therefore to preferre such things such a God and Saviour and Redeemer is a most unworthy
II. Because the affection opens the understanding we easily beleeve what wee earnestly love III. Because God crownes this affection towards his Ministers with a spirituall blessing Secondly those that receive the Prophets shall receive that reward which the Lord hereafter will give unto the Prophets CHAPTER XI Vers 1 VERS 1. And it came to passe when Iesus had made an end of commanding his twelve Disciples he departed thence to teach and preach in their Cities Sect. 1 § 1. When hee had made an end of commanding his Disciples Observ 1 OUr Saviour here expressly teacheth us that the commission of preaching is a command and therefore wo be unto him that being called thereunto neglects it 1 Corinth 9.16 The worke of preaching neither hath his beginning from us for God commands it and it is his service neither ends in us the end thereof beeing to call and reduce Children unto their Fathers Malach. 4.6 and wee but Gods labourers sent into his Vineyard to gather in his vintage Math. 9.38 Quest 1 What is here required of Ministers Answ They must acknowledge the necessity of preaching and the injunctions of God who hath enjoyned First Quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they must preach as in this verse And Secondly Quid what they must preach the words of life Acts. 5.20 Thirdly Quibus To whom they must preach The Apostles must preach to the lost sheep of the house of Israel Mat. 10. and to all Nations Mat. 28.20 Pastours must preach unto that flocke which is committed unto their charge Acts. 20.28 Fourthly Quando When they must preach In season and out of season 2. Tim. 4.2 Fiftly Quomodo how they must preach as becomes the Oracles of God 1 Peter 4.11 And therefore Preachers must be made all things to all men 1 Corinth 9 19. c. if by any meanes they may winne any they must be meeke long-suffering and gentle 2 Timoth. 2.24 and endure al things so long as they may preach Christ Philip. 1.15.19 What is here required of people Quest 2 They must acknowledge the necessity of hearing Preaching is a Relative word Answ and cannot goe without his Correlate a man cannot be a Preacher except he have hearers unlesse people would have us to doe as blind Bedaes boy made him doe Preach unto the Stones which Christ never required of us but onely enjoyned us to preach when we had some to Preach unto But it will be objected Object people are no where commanded to heare and therefore where there is no command to heare there is no necessity of hearing First a command here is needlesse if a Treasure Answ 1 be offred unto a poore man or meat unto a hungry man or drinke unto a thirsty man or Clothes unto a naked man what necessity is there to command them to take them when their necessity requires them yea they who have any tast of the word at all which was sweeter to Davids taste then the honey or the honey comb will desire it Acts. 13.42 and receive it with joy Secondly wee have both Comminations and Answ 2 cautions in the word of God concerning hearing and therefore there is implicitely a command to heare Proverb 1.24 c. All those are greevously threatned who will not heare yea because they would not heare Mat. 10.15 Our Saviour saith It shall bee more tolerable for Sodome and Gomorrha at the day of judgement then for that Citie which will not leare the word when it is offred unto them Mat. 22.7 Those who were invited to the Marriage of the Lambe are slaine because they would not come Besides these Comminations denounced against all those who will not heare we have a caution given to all those who doe Luke 8.18 Take heed how yee heare Sect. 2 § 2. In their Cities The Evangelist here by their Cities meanes the Cities where the Apostles had first preached Observ Whence Note that the Preaching of the Ministers is to be perfected by the preaching of Christ For if the word preached by them bee not mixed with faith which is imprinted by Christ it profits not Hebr. 4.2 And therefore our Saviour sends them before his face Luke 101 that is he sent the Apostles before intending himselfe to follow after because their preaching without his was but in vaine Man onely working upon the eare but Christ upon the heart and that by his holy Spirit Quest 1 Doth not this derogate from the dignity and excellency of the Ministerie Answ Nothing at all for Christ doth not worke upon the heart by a worke separated from the Ministery of the word but by the Ministery of the word the preaching of the word being an Instrument as the Sacraments also are to convay grace unto us or to worke grace in us and hence Christ makes us able Ministers 2 Cor. 4 6. and waters that which wee plant Quest 2 Who are here to be blamed Answ 1 First they who seeke for Christ without the Ministery of the word or they who hope to find Christ although they sleight and neglect the word preached unto them Answ 2 Secondly they are faultie on the other side who rest in the Ministery of the word without Christ And therefore I. They who desire to be made partakers of Christ must seeke the word receive the Ministers thereof and embrace the preaching of the Gospell II. They who heare and receive the word must yet further expect and desire that Christ by the internall operation of his Spirit would work upon their hearts in and with his word Verse 2.3 VERS 2 3. Now when Iohn had heard in the Prison the workes of Christ he sent two of his Disciples and said unto him Art thou hee that should come or doe wee looke for another Sect. 1 § 1. When John had heard in the Prison Observ In the eleventh verse of this Chapter our Saviour saith there was no greater amongst the sonnes of men then Iohn the Baptist and yet he is cast into Prison To teach us That the greatest and best and deerest of the Children of God are subject to affliction Reade Acts. 14.22 and 2. Timoth. 3.13 and Hebr. 12.8 Why are the best and most holy afflicted Quest 1 They are afflicted for a fourefold respect Answ or consideration namely First Respectu sui in regard of themselves there is in all even the best a roote of sinne and therfore our hearts must bee plowed up by the Coulter and Plow-share of affliction that so the root of sin may be cast out Ierem. 4.4 Winter corrects and helpes the overflowing and abounding of humours and the fore-skinne is to bee cut off Deuter. 30.16 Secondly Respectu Dei in regard of God that thereby he may shew himselfe to be the Phisition of his Children yea and that not onely a wise but also a just Phisition It may here be objected Object that God can cure without meanes and therefore what need hee afflict us seeing hee can rectifie whatsoever is amisse in us if hee
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
eye and neither from that watery or glasse or christaline humour that is therein nor yet from the nerves thereof these being but only the conveyers and conduit-pipes of the spirits So the knowledge wisedome and spirituall understanding which wee have comes not from our selves or from any naturall faculty or power within us but from the alone illumination of the blessed Spirit Eightly the diseases of the eye proceed not from the spirits but from the humours or at least from the absence of the spirits In toto vel vel tanto So the depravations corruptions and errours of the mind proceed not from the spirit of God but from the naturall imperfections of the mind or at least from the absence of the blessed Spirit from the soule Ninthly the eye cannot behold the Sunne not because the Sunne is contrary to the eye for nothing is more delectable thereunto or more desired but because the Sunne is too too excellent and bright for the eye to behold And therefore seeing the eye cannot behold it in his full bignesse and beauty or greatnesse and glory it doth therefore behold it in a cloud or in the water or in the Raine-bow or through some cracks or crannie or clift or hole of a wall So the soules chiefest happinesse is to see God Mat. 5.8 But because with Moses wee cannot see him in his glory therefore wee looke upon his Picture and contemplate and behold him in his creatures in his workes in his word in his Christ and in all his Attributes Quest 8 How may we know whether wee are enlightned or not and whether Christ have opened our eyes or not Examine seriously these things viz. Answ First whether can wee discerne betweene those things that differ and judge of those things which are most excellent yea so discerne them that we desire and hunger and long for spirituall graces before all temporall things Psal 4.6 and 51.11 Ephes 3.19 Secondly whether have we a true and watchfull faith or doe wee but sleepe and dreame that is are wee so assured of the presence and good worke of Christ within us that the remembrance and assurance thereof produceth joy and peace Psal 4.8 Thirdly whether is our conversation holy and unblameable or not are wee zealous for the glory of God are we filled with the fulnesse of God is there true life and strength of grace in us 1 Iohn 1. ◠Thus we must examine whether we have light in our understanding whether we have light and brightnesse in our faith and whether we are light and bright in our lives and conversations Fourthly whether doe we hunger after that glorious light which is reserved in the heavens or not Phil. 1.23 and 3.20 Revelat 6.10 and 1 King 19.4 Quest 8 How or by what meanes may this spirituall light be obtained Answ 1 First seeke it betimes labour for it maturely while it may be found Esa 55.6 and doe not either I. Preferre other things before it Or II. Procrastinate and delay to enquire after it Act. 22.16 Answ 2 Secondly seeke it fervently and zealously not coldly or luke-warmely Answ 3 Thirdly seeke it truely and aright Here observe diligently these three things I. God enlightens the mind 1 Iohn 1.5 that is God the Father Iames 1.17 God the Sonne Iohn 8.12 and God the Holy Ghost Ephes 3.16.18 And therefore wee must desire God the Father to enlighten our minds and understandings by his holy Spirit for his Christs sake Thus David did Psalme 13.4 and thus Paul would have us to doe Ephes 1.18 II. The Ministers of the word enlighten by the Gospel 2 Cor. 4.4.6 and Eccles 3.5 And therefore wee must bee diligent in hearing the word marking best what doth most concerne our selves and remembring that carefully and practising it sincerely and diligently III. I may adde that the godly doe enlighten by their godly conversation And therefore prophanely perilously and blasphemously is the holy for his holinesse derided and scoffed Psal 119.51 this not being the way unto illumination but a meanes to keepe us still blind and darke Wherefore they who desire that their minds may be enlightned must 1. Pray unto God to anoint the eyes of their understanding with the eye-salve of his Spirit Then 2. They must heare the word of God diligently and desire that the Lord would make it a meanes of illumination unto them And 3. They must delight in the society of the Saints they must contemplate and observe diligently their sanctity and integrity of life and they must labour to imitate their vertues § 2. The Lame walke Sect. 2 What is the meaning of these words Quest 1 First Ambulare to walke is commonly understood Answ 1 of the life and conversation as Mar. 7.5 Luke 1.6 and Act. 14.16 Secondly Via the way signifies the practise of Answ 2 life as it is said of Iohn Hee walked in the way of righteousnesse Matth. 21.32 And therefore most properly these words follow the former and the Lame the Blind because we must Walke whilst wee have light Iohn 12.33 In these words as in the former wee have two things to consider of namely I. What we are by nature and without Christ II. What we are by grace in Christ First by nature wee are lame or so long as Observ 1 wee are naturall wee cannot worke the workes of God nor walke in his wayes Psal 14.1 c. Esa 60.4 Rom. 7.18 How doth this appeare Quest 2 Because the impression of concupiscence within us is Answer First universall and generall that is is seated and placed in all our affections and desires And Secondly it is vehement and strong and of great power Rom. 7.5 and is therefore called Lex membrorum a law of the members Rom. 7.23 Yea Thirdly it is so deepely rooted in us that it cannot be removed by us and therefore by reason thereof wee are made and become truly miserable Rom. 7.24 § The Lepers are cleansed Sect. 3 By Leprosie is meant sinne because this is the pollution of the soule as that is of the body And herein also we have two things to observe viz. I. That by nature wee are defiled with the leprosie of sinne II. That by Christ wee are purged from the pollution of sinne First our naturall estate is here worth observing Observ 1 As wee are blind in our eyes and lame in our feet so we are leprous in our whole man Or All men by nature are polluted and defiled with the leprosie of sin Gen. 6.5 and 8.21 and Rom. 5.12 and Ephes 2.1.3 Psal 39.5 and 116.11 How doth this appeare First it appeares thus Quest because it is the punishment of sinne As Gehezi and Miriam were Answ 1 smitten for their sinnes with leprosie so al mankind were punished with the leprosie of sinne for Adams transgression 1 Cor. 6.10 c. Ephes 4. 17. c. Tit. 3.3 Answ 2 Secondly this pollution of sinne is propagated to posterity sinfull man begets children in his owne likenesse and man that
is borne of a woman and begot by a man is impure and polluted Iob 14.4 and 15.14 and 25.4 Psal 51.7 And therefore it is evident that all men are defiled Answ 3 Thirdly this further evidently appeares by the consideration of parts For I. The Body is but a dead Organ except only as it is quickned and enlivened by the soule II. All our senses are both direct Traytors letting in temptation into the soule and also the servants and handmaids of lust and concupiscence III. The bruit part of man is wholly set upon evill and runs after and pursues nothing else that is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible and concupiscible parts or faculties IV. The Imagination doth continually present some evill or other unto the soule Ephes 4.18 V. The will of man alwayes naturally assents to the worse part Video meliora proboque deteriora sequor I see what 's best but oh accurst I follow still what is the worst This was the bitter plaint of blessed Paul The evill which I would not doe I doe daily Rom. 7.15 VI. Naturall reason and carnall wisedome are enemies and opposite unto God and averse from him Rom. 8.7 VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind it selfe which the Platonicks thought did partake of the divine nature stands in need of reformation and renovation Ephes 4.23 Rom. 12.2 And thus wee see by an Induction of parts how the whole man of all mankind is corrupt Answ 4 Fourthly it will most evidently appeare that we all naturally are contaminated with sinne if we consider the nature of the leprosie and together therewith the resemblance of sinne thereunto I. Leprosie is an universall disease it begins and breeds first in the humours then breakes forth in the skin and within a while overspreads the whole man Thus sinne seizing first upon the soule by and by corrupted and tainted both soule and body And therefore wee should consider how necessary it is that wee should be changed and renewed who are thus corrupted and defiled We are easily perswaded to confesse and acknowledge that a change is necessary but very difficultly perswaded to goe about the worke being herein especially enemies to innovations wherefore wee should so much the more earnestly and industriously undertake the taske by how much the harder and contrary to our naturall affections it is II. Leprosie is hereditary as was shewed before Chap. 8. And so is sinne derived from the father to the sonne III. Leprosie is an uncleane disease For First the humours in Lepers are intemperate And Secondly altogether corrupt and poisonous so that the humours in the Leper and in him who is taken with the French or Neapolitane disease are much like And Thirdly it is an infectious disease and therefore by the Leviticall Law Lepers were to live alone Thus sinne doth pollute and infect our selves and endangereth others And therefore why should we presume thereof Let us rather remember that I. Sin cast us out of Paradise And II. Brought death upon Christ who knew no sinne in himselfe neither deserved any death or punishment at all for any offence of his owne And III. Hinders our prayers from being heard for God heares not sinners Iohn 9. And IV. Hinders the Lord from saving us because it is contrary to his Iustice to save sinners Yea V. Is of that nature that one sinne is enough to destroy us yea the whole world as we see in the sinne of Adam Achan Saul David Ionas Hezekiah yea if Christ had but broken the least commandement hee could not have saved us IV. The Leprosie leaves its scarres and markes and relickes behind it So sinne leaves its remainders and a pronenesse unto concupiscence behind it and a certaine weaknesse and inability in nature to do the will and worke of God V. Hence the Leper although he be cured of his Leprosie and pronounced clean is prone to relapse and fall into this disease againe So by reason of the remainders and relickes of sinne in us wee are prone to relapse and fall into sin even after our regeneration And therefore wee must be watchfull and circumspect over all our wayes standing alwayes upon our Watch-Tower and labouring and praying that the Lord would sanctifie us throughout both in body soule and spirit 1 Thess 5.23 And thus we have heard that wee are by nature polluted with the leprosie of sinne It remaines now Secondly to shew that by Christ wee are purged from sinne Or That those whom Christ receives hee cures Observ 2 from the pollution of sinne This wee have handled before and therefore I will adde but one Question to what hath beene spoken and proceed to the next Section How may wee know Quest whether we be cleansed from the leprosie of sinne Examine seriously these five things viz. First Answ whether doe wee strive and struggle against our owne proper sinnes or not Secondly whether doe we hate all sorts and kinds of sin whatsoever or not whether great or small whether publike or private whether beloved or not beloved Thirdly whether have wee strength to walke in the wayes of God have we received health and strength and new humours from the Lord in so much as now we can serve the Lord in purity of heart Fourthly whether have wee tender consciences and awakened consciences or not which will not endure the least touch of sinne but carefully watch against all Fiftly whether doth the Watch-man of Israel which neither slumbers nor sleepes preserve and keepe us that is both watch over us himselfe and also excite us to bee watchfull over our selves Certainely if we find these things in us we may then be confidently assured that the Lepers are cleansed And therefore enquire diligently whether 1. We hate all sinnes in generall and 2. Strive more particularly against our owne sinnes And 3. Are afraid to commit any and watchfull against all And 4. Perceive the holy Spirit to prevent us from sinne and to helpe us forward in the performance of what is good And 5. Find new strength in our bones and joynts to serve the Lord For by these wee may know whether we be freed from the pollution of sinne or not Sect. 4 § The deafe heare First wee must here consider the estate of nature And then Secondly the state of grace First by nature wee are deafe untill wee bee cured Quest 1 How many sorts and kinds of deafenesse are there Deafenes is two-fold Answ to wit either of the Body of which I here speake not Or Mind it is an incapacity of things either Naturall but we heare the clamours of nature which desire meat drink sleep rest health pleasure and the like Or Morall but wee can learne worthy wisedome and crafts the like Or Scientialium of things belonging to Arts sciences but the naturall man can learne liberall arts and sciences professions yea even the most deep profound arts Or Spirituall Now these things are understood either I. In others here our eares
are open enough to heare judge and proudly to censure others Mat. 7.1 Rom. 2.1 II. In our selves and here we are truely deafe being not able to heare the Lord or his word And this deafenesse I here speake of Observ 1 Observe then hence That it is a disease incident to all by nature not to heare the voice and word of God Ierem. 11.10 and 13.10 Quest 2 What doe men ordinarily refuse to heare out of the word of God First naturally we refuse to heare the threatnings of the word 2 Chron. 36.16 Esa 5.19 Ierem. 17.15 Secondly we stop our eares against the promises of the word Malach. 3.10.14 and 2. Peter 3.4 Thirdly we are carelesse of the call of the word Prov. 1.24 c. Fourthly we regard not the commands of the Answ 4 word Esa 30.9 c. Ierem. 7.23 c. Ezech. 20.8 Audiâ—e to heare is ordinarily taken for obedire to obey in the booke of the Proverbes yee would not heare that is ye would not obey Fiftly we wil not listen to the Doctrines and instructions Answ 5 and lessons of the word Ierem. 32.33 Now the meaning of the proposition I observed is this Although the Lord call yet naturall men will not heare although hee command yet they will not obey although he teach yet they will not learne although he threaten yet they will not feare although hee promise yet they will not beleeve Doe none at all all heare the word of God Quest 3 are all men deafe All men are deaf but not al after the same manner or in the same measure or malice Answ For First some directly deny and refuse to heare the word Ierem. 44.16 and 7.26 and 11.8 Zach. 7.11 c. Mat. 23.37 This might be applyed to those who are refractory who say who is the Lord that we should obey him Exod. 5.2 and our tongues are ours who shall controll us Psa 12.4 But this belongs not to the present institution properly and therfore I omit it Secondly some doe not onely refuse to heare the word but over and above deride it as 2 Chron. 30.10 and 36.16 and Acts 17.32 This may be applyed I. To those who deride the Professours of the word Psalm 119.51 And II. To those who scoffe at the preaching of the word And III. To those who taunt at Religion it selfe As the story saith of the Thiefe who bid spare him till the day of Judgement and then he would take all But these being particular faults and I having to treat of the generall disease and deafenesse passe these over Thirdly some yea all naturall men are insensible of all true feare and understanding haveing eares but heare not Psalm 115.6 Ierem. 5.21 Ezech. 12.2 Mat. 13 13. c. Fourthly the meaning therefore of the Proposition observed is this The naturall man cannot so heare or receive the word given for his salvation and conversion in his affection internall sense and conscience that it workes in his heart conversion unto God How doth this appeare Quest 4 Thus Answ because Nature is opposite to God in two things namely I. In Goodnesse for he loves not that which is good although he doe in part understand it to be good For every rule of Religion is hard Iohn 6.60 And wordly wisedome is enmity against God Rom. 8.7 yea hence naturally we love not Christ although of all others and other things most worthy to be beloved Esa 53.2 But will rather leave him then embrace such hard lessons as hee teacheth Iohn 6.65 Nature beeing altogether averse both from God and good II. In truth for hee cannot understand spirituall things Object Against this it will be objected Naturall men understand many things for they feare and are enlightned and reformed and have a tast of good things Mark 6.20 And therefore are neither so blind nor deafe as we would make them to be Answ 1 First in the naturall man there is a rude and confused hearing but he can discerne nothing plainly but all onely in a darke speaking 1 Cor 13.12 Answ 2 Secondly the naturall man doth something by grace Now grace is two-fold viz. I. Generall and this grace can doe much both towards humiliation from the law and illumination for a man may bee humbled with legall terrours a man may be so farre enlightned that he may pray with much shew of understanding and fervour and sense yea have a taste of faith and the good word of God and all from this generall grace II. Particular and effectuall unto conversion and regeneration Now those who are deprived of this Grace can doe nothing as they ought to doe nor heare the word as they ought to heare For First the end of Preaching is to teach men the knowledge of God yea that knowledge which is life eternall Iohn 17.3 And Secondly so to teach them the beauty sweetnesse and goodnesse of God that they may love him and long for him and cry after him before all other things Psalm 27.4 And Thirdly that through this love of God wee might be constrained to obey him and that both in heart and life 1 Corinth 6.20 But Fourthly nature is not capable of God or spirituall things 1 Corinth 2.14 Acts 16.14 Esa 48.8 Here this phrase or word Hearing is worth observing For thereunto three things are required namely First a voice or the word preached 1 Corinth 1.18.21 And Secondly the aire or breath that carryeth the voice to the Eare and this is the holy Spirit which imprints the word in the heart with deep and indeleble Characters And Thirdly the Organ rightly disposed Now so long as wee are naturall wee have neither of these Now as much as in us lyeth we must labour to prevent and remove all these causes Observ 2 Secondly wee have now to consider the state of grace and that is Audiunt by Christ the deafe heare or their spirituall hearing is restored unto them Or Christ cures in his Children the deafenesse of the soule Esa 43.8 and 54.13 Ierem. 31.34 Quest 5 How doth Christ cure this Deafenesse Answ First he takes away the impediments and hindrances namely I. Obstructions or the stopping of the Eare Now in the Stopping of the Eare There are three things to be considered To Wit First the efficient cause thereof and this is the world who labours to fill our hearts and take up our thoughts and bewitch us with the delights thereof Now Christ cures this by shewing how foolish and vaine and transitory all the things of the world are Eccles yea that they are but snares and wounds and most unconstant friends 1. Timoth. 6.10 and Luke 12.20 Secondly the sickely effect for the Stopping of the Eare workes a hardnesse in the Eare and as the humors in the Kidneyes and Bladder doe so harden that they turne into a stone and the stopping of the humours in the hands or feete breed those Nodos podagricos Cheiragricos So the humours of the Eare beeing stopped breed such a hardnesse that it
begets both paine in the Eare and duls the hearing Now Christ cures this by taking away our hard and stony hearts and giving us hearts of flesh Ezech. 11.19 Acts 2.38 Thirdly there is the infirmity it selfe or deafenesse this Christ cures by opening and boring our Eares Iob. 33.16 Esa 50.5 c. Acts 16.14 Esa 55.10 and enabling us to heare the word of God with joy and comfort II. The next impediment of the Eare which Christ takes away is drynesse or want of moysture in the Eare This hee cures by sending rain and watring our hearts with the deaw of Heaven and with the grace of his holy Spirit Reade Deuter. 32 2 Esa 30.20 c. and 44.3 and 55.10 Thirdly the ringing and tinckling in the Eare hinders the heareing this is blind zeale and is cured by Christ who enlightens our understandings and enformes our judgements and suffers us no longer through a false zeale with Saul to persecute Christ and his members Acts. 9.4 or in his members but with Paul to suffer yea to dye If God require it for the glory of Christ and the good of his body the Church IV. The weakenesse of the braine is a great impediment to the hearing Now this Christ cures by enabling us to heare the word of God profoundly that is as he did to Ezeâ—hiel enabling us to hear with our eares to receive in our hearts al the words that the Lord speaks unto us Ezec. 3 1â— and not like the seed in stony ground who for want of depth of roote and ground withered and died Mat. 13.5 V. Sleepe and Lethargie hinders the hearing this Christ cures by enabling us to heare the word with delight as Esay commands us 58.13 And with joy as Ieremiah did Thy words were found and I did eate them and they were the very joy and rejoycing of my heart Ierem. 15.16 Secondly Christ doth not onely take away the impediments of hearing but repaires and restore the losses of the Eare which are principally Answ 2 Life and Spirit I. Christ gives life unto us Iohn 1.4 and 14.6 Dead men cannot heare and therefore he quickens us as follows in the next Section II. Christ gives his Spirit unto us Cantie 4.16 Ioel 2.28 c. Esa 44.3 whereby wee are enabled to understand what wee heare and to practise in some measure what we understand § 5. The dead are raised up As in the former Section so also in this wee Sect. 5 have two things to consider of namely I. That by nature we are dead II. That by grace we are quickned First by nature we are dead Quest 1 Who are here meant by the dead Answ 1 First there is a three-fold death namely Temporall Spirituall and Eternall Answ 2 Secondly there is a two-fold Spirituall death viz. I. A death to sinne in the Dative case now this is Mortification II. A death in sinne in the Ablative case And this is the death here spoken of Answ 3 Thirdly the meaning therefore of these words The dead are raised is this that all men by nature are spiritually dead in sinne but the children of God are restored unto life by Christ Now of these in their order and first of the first the state of nature Observ 1 First I say wee learne hence that all naturall men are dead in sinne Quest 2 How doth this appeare Answ 1 First from these places Rom. 3.23 and 5.12 Colos 2.13 Ephes 2.1.5 c. Answ 2 Secondly because otherwise Christs death had beene needlesse Rom. 5.6.8 and 2 Cor. 5.14 but of this by and by in the state of grace Answ 3 Thirdly it appeares plainely that all men naturally are dead in sin because all were killed in Adam Rom. 5.15.17.18 and 1 Cor. 15.21.22 For I. The Image of God which was in us at first is now lost Gen. 2. But is renewed by Christ Ephes 4.24 At first the heart was converted unto God And the beames of love did inflame and kindle the hearts to love the Lord above all Psal 63.1 But now we are averse from the Lord. II. Wee are now guilty of death 2 Cor. 3.7 And subject to the Law which is the Minister of death and therefore wee are called dead men because by the Law wee are condemned and adjudged unto death III. Wee are by nature subject to the wrath and anger of God And his Iustice will not suffer us to goe unpunished Colos 3.6 IV. Our nature is so polluted that it produceth nothing but sinne and impurity Colos 2.13 V. Wee are by nature the servants of sinne and Sathan Rom. 6.20 and 2 Tim. 2.26 and 2 Pet. 2.14 And hence the body was called by the Ancients Tartara Sepulebrum mortuorum Pistrinum animae b Rhod. 287. And therefore these things considered wee may safely conclude that all men by nature are spiritually dead in sinne Observ 2 Secondly wee have now to consider of the state of grace Suscitantur namly That Christ frees all those who are his from the death of sinne Iohn 5.24 c. Esa 9.2 and 2 Tim. 1.10 Quest 5 From what death doth Christ free his Answ 1 First hee freeth them from eternall death Ioh. 5.24 and 2 Thess 1.9 Revel 2.11 and 21.8 Answ 2 Secondly he freeth them from spiritual death and this is that which is here meant and is understood either I. Of our fredome and deliverance from our enemies Rom. 7.2 that is First from sinne and the kingdome thereof Rom. 6.2 Or Secondly from the Law and the curse thereof Rom. 7.4 How or by what meanes may we or are wee Quest 6 raised from death unto life First by God and Christ Psalme 90.3 Rom. 4. Answ 1 17. and 7.25 and 11.15 Secondly by the preaching of the Gospel 1 Answ 2 Pet. 4.6 Thirdly by faith in Christ Iohn 5.24 c. Answ 3 Fourthly by a spirituall death of sinne Rom. Answ 4 6.2.5.8.11 and 8.10 and 6.3.6 Fiftly by charity and love wee know that Answ 5 wee are translated from death unto life because wee love the brethren 1 Iohn 3. VERS 7.8.9 And as they departed Verse 7.8.9 Iesus began to say unto the multitudes concerning Iohn what went you out into the wildernesse to see a Reed shaken with the wind But what went you out for to see a man clothed in soft raiment Behold they that weare soft clothing are in Kings houses But what went you out for to see a Prophet yea I say unto you and more then a Prophet § What went you out for to see Sect. 1 What use is there of an Interrogation or Quest 1 why are questions asked First some aske a question that they may bee Answ 1 instructed and thus the Disciples propound many questions unto Christ Secondly some aske questions for this end Answ 2 that thereby others may be instructed and thus our Saviour here interrogates the people Thirdly some aske questions to see or try Answ 3 whether others know that which is enquired And this is ordinary
Reade Esa 40.3 Mat. 3.3 Quest 1 How many things are to be prepared Foure namely Answ First Vallies these must bee filled Now by these Vallies are meant either feare and trembling or vacuity of grace Secondly Mountaines these must be laid low Now by these are meant either humane wisdome or Rebellion or trust and confidence in our owne Righteousnesse Thirdly Crooked waies these are to be made strait Now by these are meant either the waies of errour or selfe love or the love of the world Fourthly sharpe wayes these are to bee made smooth and thereby are signified the waies of sinne See this Question before Chap. 3. 3. § 1. qu. 1. 3. where it is amply explained Quest 2 How many things are to bee renewed in us Foure namely Answ First blindnesse and hardnesse of heart For naturally we are slow of heart and hard to beleeve and unable to take up and understand spirituall things Secondly hatred against God for naturally we love those things which are enmity with him Iames 4.4 and 1 Iohn 2.15.16 Thirdly uncleannesse and impurity because our hearts are to bee made Temples of the holy Ghost 1 Cor. 6.16 Fourthly impediments and Remorae as the employments of the world our owne weakenesse and inability unto good workes and the like Now if we desire that Christ may come unto us wee must labour to bee renewed in all these Quest 3 What workes are wee first to undertake Answ Wee must observe and follow the Methode of God who First gives his word unto his people As hee promised Isa 30 21. and did Ionah 1. Then Secondly he mollifies and softens the heart by a true sight of and sence for sinne Ierem 31.18 c. Then Thirdly hee reconciles such as he hath humbled unto himselfe by infusing his love into their hearts 1 Iohn 4.10 and Iudg. 2.4.5.6 Then Fourthly hee extrudes out of the heart those that trouble it Mat. 9.25 That is he mortifies sinne and crucifies the world and subdueth the affections and lusts Then Fiftly he encreaseth zeale and corroborates grace and augmenteth Religion and love thereunto and to whatsoever is good Colos 1.23 and 2.6.7 And therefore wee must highly prize and heartily professe and practise the word of God as much as in us lyes And then pray unto God to make his word a Sword and Hammer to breake our hard hearts and to be reconciled unto us yea to expell our of our hearts whatsoever may either hinder us from his service or spurre us forward to that which is displeasing unto him And lastly that hee would bee pleased to fill our hearts with the grace of his Holy Spirit and to encrease us in all vertuous and Religious workes For if wee labour thus to prepare our hearts wee may bee certainely assured that Christ will come unto us at the last and remaine and abide with us for ever and ever Revelat. 3.20 VERS 11. Verily I say unto you Vers 11. among them that are borne of women there hath not risen a greater then Iohn the Baptist Notwithstanding he that is least in the Kingdome of Heaven is greater then he Among them that are borne of Women there hath not risen a greater then Iohn the baptist What manner of comparison doth Christ make Quest 1 here between Iohn and the rest Our Saviour doth not meane that Iohn was greater then all others Answ but that none that were before him were greater then he Non major sed illi non majores Chrysost imperf s He did equall Iohn with the rest and not preferre him above them Others following those praises which are given unto Iohn as for example First Iohn was called an Angell Malach. 4. And so also were the Prophets Acts 7. and Heb. 2. yea Princes and Magistrates are called Gods Psalme 82. which is a higher title Secondly Iohn preacheth not of Christs comming in the future but in the present Tense hee doth not proclaime that Christ will come hereafter but that he is come already Now this also do all the Apostles Thirdly Iohn digito demonstrat points at Christ with the finger and saith this is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth also Andrew and Philip. Iâ—hn 1. and the Samaritane woman Iohn 4. and Martha Iohn 11. And therefore I conclude this Question thus I. Iohn was not greater then all others but equall unto them Against this if it bee objected Object that Moses was greater because hee was equall to Christ Deuter. 18.15 Answ I answer Moses was not equall unto Christ but like unto him as is expressed in the place objected The Lord will raise up unto you a Prophet like unto me not equall unto mee But most plainely Heb. 3.3 Christ was worthy of more glory then Moses II. Iohn is not here by our Saviour compared with those that followed him but with those who went before him not with the Apostles of Christ or all beleevers in generall but with the Prophets of the Lord And therefore Pet. Galatinus sights with his owne shadow and builds upon a false ground and sandy foundation when hee would prove from this place the Virgin Mary to be without originall sinne He argues thus Object 2 Among them that are born of women that is amongst those who are conceived in originall sinne there hath not risen a greater then Iohn the Baptist but Christ was greater then Iohn therefore it followes that hee was free from sinne and because the Virgin without doubt was greater then Iohn therefore it followes also that shee was without sinne Pet. Galat. lib. 7. cap. 5. pag. 279. Answ 1 First I grant that the B. Virgin was greater then Iohn But Answ 2 Secondly I deny the consequence shee was greater therefore without sinne followes not Answ 3 Thirdly our Saviour doth not compare Iohn with Mary or the beleevers of that time but onely with the Prophets of the old Testameâ—t Quest 2 Wherein and how was the Baptist greater then the Prophets of the old Testament Answ 1 First because he was called the Messenger of the Lord. Malach. 4. Answ 2 Secondly because the Prophets prophesied of him Malach. 3. and 4. Esa 40. Answ 3 Thirdly because he prophesied in the wombe Luke 1. as was said before Answ 4 Fourthly Iohn was greater then the Prophets in regard of his office and this I conceive our Saviour here principally meanes for I. Iohn prepares the way of Christ verse 10. And II. Doth proclaime and shew that Christ is already come which none of the Prophets did And III He was nearer unto Christ then any for he was his forerunner like that Noble-man who walkes next before the King in processions or when he goes in state or like Lucifer the day star who comes next before the Sunne And IV. He pointed at Christ with the finger Behold the Lamb of God V. He is almost equalled with Christ in honour For First hee was honoured in the world when Christ was unknowne to the world Secondly he prophesieth that Christ shall
presented Or as when the gates are beate open or the walls of a besiedged City broken downe or a ship of the enemies grappled withall Iosh 6.20 every man thrusts and strives to enter as fast as hee can Even so here the kingdome of Heaven suffers violence that is Christ having broken downe the wall of separation and partition and rent in twaine the veile and opened the gate of heaven to all whether bond or free Iew or Gentile Greeke or Barbarian hence of all sorts from all places many flocke unto the Church of Christ Secondly Respectu ordinis neglecti in regard of the conditions which now were abolished and disanulled namely Circumcision legall sacrifices and that hard and impossible condition Fac vives fullfill the Law and thou shalt be saved by the Law otherwise thou canst not be saved Now these being worne out of date and antiquated wee men runne unto God onely by faith in Christ hoping thereby to be saved Thirdly Respectu interni roboris in regard of inward strength and power God giving under the Gospell ordinarily a more ample spirit or measure of his spirit now of this by and by § 3. And the violent take it by force Sect. 3 These words have the force of an exception As if our Saviour would say the kingdome of Heaven suffers violence but yet not all obtaine it but onely the violent Violenti rapiunt Hence then observe That the kingdome of heaven cannot be obtained or gained Observ without a vehement motion of the heart and a desire enflamed and kindled with the zeale of faith Luke 7.29.30 What was required of the Jewes in regard of the Messias Quest 1 First that they should earnestly and greedily Answ 1 expect him and this they did Rom. 8.23 as appeares by the Proverbe Vt Iudaei Messiam and also by Iohn 1.19 c. and 4 25. Answ 2 Secondly it was required of them that they should beleeve Elias the Messenger and fore-runner of the Messiah and by and by seeke out Christ As Iohn 4.30.39 Luke 7.16 Answ 3 Thirdly it was required that having found out Christ they should follow him with joy forsaking for his sake all other things as Mat. 4.25 and 8.1 and 12.15 and 14.13 and 19.2 and 20.29 and Mark 11.9 and Luke 5.15 and 12 1. and 15.1 Answ 4 Fourthly it was required of them that they should embrace and accept of Christ upon any termes or conditions whatsoever although never so hard to flesh and blood And not like Agrippa who was almost perswaded to become a Christian or like the young man who departed from Christ sorrowfull but felling all leaving all denying themselves and taking up those crosses as Christ enjoyned them they should follow him Answ 5 Fiftly it was required of them that having once embraced and accepted of Christ they should serve him zealously all their daies And then at the end of their life they should be crowned with life eternall Now all these are required of us and all those who desire to be made partakers of the heavenly Kingdome For I. We must above all things long for expect and desire that Christ would come unto our hearts and soules II. We must beleeve his Messengers and Ministers who bring his word and declare his will unto us III. Wee must obey those directions which are taught us by his Messengers for the obtaining of him although the Rules prescribed be difficult and contrary to corrupt nature IV. Having found out Christ and obtained him we must rejoyce in him yea so rejoyce that we would part with and forsake al things rather then him V. We must then learne and labour to be truely zealous in his service and for his glory because this zeale is the fire which mollifies and softens our hearts and makes them the more easily receive divine impressions Now these things beeing well weighed and considered wee may safely conclude That heaven cannot be had without zealous desires motions and endeavours because violenti rapiunt onely the violent take it and that by force Quest 2 Wherein is our zeale to be expressed Answ 1 First in the love of Religion which we can never love too much or affect zealously enough Answ 2 Secondly we must be zealous in the encreasing of our faith and desire unfainedly and earnestly to be sealed by the holy Spirit and thereby to be assured of Christ and salvation Rom. 8.15.16 and 1 Iohn 5.10 Many desire this grace of a true and sure faith but they seeke it fluggishly and expect to obtaine it easily Cantic 3.1 But wee must be zealous in the search and enquity thereof and then we may hope that he whom wee desire should come will come and not tarry Heb. 10.38 Thirdly we must be zealous in our prayers Answ 3 for this is the most true approbation of the heart Here observe that there are two things which sharpen the edge of zeale to wit I. The sense of our want or misery for hee who conceives himselfe or his estate to be miserable will cry aloud unto God with a sad heart and a sorrowfull countenance as we see in the Publicane whereas the proud Pharisee onely gives thankes but prayes for nothing Luk. 18.11 And therefore wee must labour to be sensible of our sins and wants II. A desire of the benefit offred as Christ said to the woman If thou knew the gift or grace of God then thou wouldest aske water of me Iohn 4.10 And therefore we must labour to know what spirituall gifts and graces are excellent and wherin we are indigent and then hunger long and pray earnestly for them but because the gift and grace of prayer comes from above and without the assistance of the Spirit we cannot pray as we ought we must therefore desire the Lord to give us the spirit of prayer as also strength and power to offer up pleasing and spirituall sacrifices unto him Fourthly wee must be zealous in obedience of Answ 4 life and that with humility and submission of our wils to the will of God And thus if wee be zealous in the Profession of Religion zealous in desire and endeavour to encrease our faith zealous in our prayers and in the pious practise of our lives and conversations wee may then be certainly assured that we shall be made partakers of the kingdome of glory for Violoni rapium The violent take it by force VERS 13.14 For all the Prophets V. 13.14 and the Law prophesied untill Iohn And if yee will receive it this is Elias which was to come § 1. All the Prophets and the Law prophesied untill Sect. 2 Iohn What is the meaning of these words Quest 1 First it is expounded De scope Prophetâ—num Answ 1 thus this Iohn is he at whom all the Prophets and this Law almed and marked Thus Calvin Muscul s Why did they levell rather at Iohn then at Quest 2 Christ or why doth Christ say they all prophesied of Iohn and not rather that they all
Answ 1 the Gospell First wee must take heed of contemning the Gospell after once it hath been embraced and received for it had been better for us never to have knowne the waies of God then after the knowledge thereof to relapse and fall away 2 Peter 2.22 like the Galathians who began in the Spirit Answ 2 and ended in the flesh Gal 3.3 Secondly we must take heed of sins of knowledge whether I. In generall after illumination and a knowledge that God is an enemy unto and a swift witnesse against all sinnes and sinners for it is dangerous for such a one to sinne Or II. In particular we must principally beware of those sinnes which we know The time and sinnes of ignorance the Lord easily passeth by Acts 17. but after a man is brought to the sight and knowledge of his sinne it is dangerous then to continue any longer in it Some follow drunkennesse and ignorantly thinke it to bee but only good fellowship and not sinne or if sinne then no great one neither much offensive to God But woe be to him who knowes it to be a great sinne and odious unto God and therefore blusheth and trembleth to commit it and yet notwithstanding proccedeth to act it For such a one First sinneth against the whole ever blessed Trinity as was said even now And Secondly against his owne knowledge And Thirdly against his owne tongue wherewith I. He hath often asked pardon and forgivenesse at Gods hands And II. He hath often promised to leave it and to become temperate and sober And Fourthly against his owne conscience whom God in some measure hath circumcised and awakened And Fiftly against the holy Spirit of God who hath often admonished and checked him And therefore let all such consider how neare they come to incurable apostacy Sect. 3 § 3. They would have repented Our Saviour commends those of Tyre for good hearers that is if they had had the word they would have been more affected with it then the Galileans were To teach us That that onely is good hearing which works Repentance Observ or the good hearer is onely he who is perswaded by his hearing to repent him of his sinnes Reade Matth. 3.3 and 4.17 and Acts 2.38 and 3.19 Why is that hearing onely good which works Quest 1 Repentance First because Repentance is the condition of Answ 1 mercy and Remission we cannot be assured of mercy or forgivenesse of our sins untill we have truely repented us of them and therefore all our hearing is vaine and fruitlesse so long as it hath not wrought true repentance in us Reade Luke 3.3 and 24.47 and Acts 11.18 Secondly the scope of man is the glory of Answ 2 God for that wee should seeke in all things and above all things but wee cannot glorifie God but rather dishonour him so long as we have not by unfained Repenâ—ance turned from all sinne And therefore untill Repentance be wrought in our hearts al our hearing is unprofitable unto us Thirdly Repentance is the scope of Preaching Answ 3 as appeares Acts 26.18 and 1 Thessal 1.6.10 And therefore good hearing workes conversion But there are other scopes and ends of Preaching Object and therefore Repentance is not the Scope thereof There are other scopes of preaching besides Repentance but they are al conjoyned with this Answer yea end here as for example First one end of Preaching is knowledge Christ gave his word that men might be brought from darkenesse to light Acts 26.18 But knowledge is vaine without practise Iohn 13.17 Secondly another end of Preaching is that men might fear and tremble at the word of God Esa 66.2 because it is good to feare Proverb 28 14. But yet this feare and trembling is onely so farre good as it leades unto Repentance and no further Thirdly another end of the word is that men might reverence it and receive it as the word of the Almighty God and not of a weake man Acts 10.33 But reverence is to be perfected in obedience Fourthly another end of Preaching is to work faith in the hearers Rom. 10.15 But Repentance is partly the inchoation and beginning of faith and partly the fruit thereof Fiftly another end of Preaching is sanctity and new obedience Ierem. 4.4 Luke 1.75 Now this is no other thing then Repentance it selfe And therefore all the severall ends and scopes of preaching are conjoyned with this of repentance and end in it How manifold is Repentane or how many Quest 2 sorts thereof are there Repentance is threefold namely First fained Answ and counterfeit Secondly Temporary which lasts not long Thirdly true and unfained Quest 1 Which are the parts of true Repentance The parts of Repentance are these viz. Answ First an acknowledgement of misery by reason of sinne Secondly the deprecation of pardon for the sinnes committed Thirdly the leaving and forsaking of all sinnes for the time to come Fourthly the circumcision of the heart Deut. 30.16 or a tender conscience which cannot endure the least touch of sinne Fiftly the Baptisme of the Holy Ghost And Sixtly the washing and quickning of Christ 1. Cor. 6.11 Galath 1.20 And therefore we should examine our selves by these as by so many essentiall signes and infallible tokens of true Repentance for every one who is truly converted is brought to a sight of his sinnes to a sense of his misery and danger through sinne to an earnest desire that his sinnes were blotted out and pardoned yea is baptised with the Holy Ghost and with fire and washed with the blood of Christ and water and endued with such a soft heart and tender conscience that hee feares to commit yea hates all sinnes whatsoever Sect. 4 § 4. They would have repented Iam pridem long agoe The meaning of our Saviour here by long agoe is in the beginning of preaching as if he would say If the word had been preached to Tyre and Sidon they would have repented at the First Sect. 5 § 5. In sackcloth and ashes Quest 1 What use was there or how manifold was the use of Ashes The use of Ashes was two-fold namely Answ First Philosophicall and this was two-fold namely either I. Naturall which was either Ad abstergendum Plut. qu. conviv Or Ad corroborandum Alex. ab Alex. Or II. Morall and so signifies either basenesse or mortality Iob. 30.19 And hence both Iewes and Gentiles were wont to sprinkle themselves with ashes and to wallow in them d Stuckins 144. Secondly Religious and this was three-fold namely I. Heathenish for the Gentiles used Ashes in their Religious performances or in holy things that is First the honourable amongst them used Ashes in their sacrifices Ad lustrandum Purgandum Deos placandum Stuckins rit gent. 144. Secondly they used to keep Ashes in Pots or Pitchers which were either the ashes of their Children or kindred or of Noblemen who were burnt to Ashes after they were dead and thus reserved Or II. Leviticall and thus the Apostle saith The ashes of an
that there is something in the wisedome of the flesh which hinders from faith For there are two things in him that learnes to wit I. A simplicity of beleeving And this is necessary in him that would learne according to that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee must beleeve what his Master teacheth and with Pythagoras his Schollers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Master saith so must be of great reckoning and weight with him A Scholler can never learne well who calleth the truth of that in question which is taught or rather who will not beleeve that which is taught And herein humane wisedome hinders men from faith for it will beleeve no more in religion then is plaine and demonstrative by reason There is nothing true in divinity which is either false in reason or contrary to reason but yet there are many things in Religion which are above reasons reach and therefore are to be beleeved by faith because they cannot be apprehended or comprehended much lesse demonstrated by reason Now I say the naturall wise man will beleeve no more then he can take up by naturall reason although it bee taught and confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word of God And thus humane wisedome hinders us from beleeving all those saving truths which the shallow shell of mans braine is not able to containe or comprehend II. In Schollers who desire to be great and good Schollers there is a certaine curiosity of disputing and propounding doubts and queres now this is commendable in humane learning but not in divine although it bee too frequent with those who are somewhat in humane learning and wisedome And unto such this is a great impediment because worldly or humane wise men despise the simplicity of the Gospel That great learned man yea the Philosopher Aristotle rejected the Pentateuch because Moses did only positively lay downe things and not demonstrate them from the principles of Philosophy Hence then wee may observe a third thing viz. Observ 3 That the Wisedome of the flesh is an enemy to regeneration Rom. 8.6 7. and 1 Cor. 1.26 and Quest 4 3.18 Is all wisedome as an impediment of faith and an enemy to a new birth condemned Answ No for wisedome is manifold First some say that there is a five-fold wisedome namely Naturall Morall Politicall Diabolicall and Spirituall Secondly some say that there is a double Wisedome to wit I. Honest and harmelesse And II. Crafty and fraudulent which as was said before consists in dissimulation and couterfeiting But this cannot be called Wisedome being neither Pharisaicall nor Philosophicall Wisedome Thirdly Wisedome indeed is two-fold viz. I. Spirituall and divine which comes from God above And II. Carnall and humane or Naturall which consists partly in a naturall towardlinesse ripenesse of wit and partly in an artificiall acquisition by study and knowledge How doth this naturall and spirituall wisedome Quest 10 diff r because they seeme indeed both to bee good They differ in the very foundations Answ For First naturall wisedome is built upon reason and judgement and our owne understanding Secondly spirituall wisedome is founded upon the will and word of God And therefore I. Spirituall wisedome is commanded and commended Deuter. 4.6 Acts 6.3 and 1 Corinth 2.6 and 12.18 and Ephes 1 8.17 And II. Worldly wisedome is sometimâ—s permitted and sometimes praised Solomon was wise naturally and Ioseph politickely and both commendably 1 King 2.6 Here observe that this naturall or worldly wisedome is twofold to wit lawfull and unlawfull and these two differ not Ré or Naturà indeed or in the very essenee and nature of them but onely Ratione in subjection unto the will of God And therefore if First it be subject to the will of God as a handmaid thereunto it is good c 2 Cor. 10.5 But Secondly if it will not be subject to the will and word of God then it is evill And therefore humane wisedome is a let unto faith and a hinderer of regeneration because it is very difficultly subjected to the will and word of the Lord For I. It is not subject to the Law of God neither indeed can be Rom. 8.7 And II. It contemnes and despises Religion and that either First because it is but foolishnesse 1 Cor. 1.18 21. and 2.14 Or Secondly because it is an abject thing or a thing below him and too base for him to stoâ—pe unto because hee is wiser then the simple Gospell § 6. And revealed them Sect. 6 We may observe here that our Saviour doth not say thou hast preached them Observ but thou hast revealed them as Galath 1.12 and 2.2 To teach us that it is the Lord who reveales himselfe fully to his Children How doth it appeare that the Lord himselfe Quest 1 onely reveales himselfe fully to the righteous It appeares plainely thus viz. First from the texts of Scripture Answ 1 Cor. 2.10 and 2 Corinth 4 6. Ephes 1.17 Secondly because the knowledge of God is life everlasting Iohn 17.3 And therefore wee cannot acquire it of our selues or by our owne strength Thirdly because the word preached penetrates onely the Eares and it is the Holy Spirit who workes upon the heart Heb. 4.12 and makes the word profitable 1 Cor. 3.7 Fourthly the word is equally and alike preached both to the good and bad both to the wicked and righteous and the difference is onely within in the Spirit because without that the word is but a dead Letter And therefore it is not man but God who doth reveale spirituall and supernall wisedome and knowledge unto us yea Fiftly the Spirit is plainely called a Seeds-man or Sower Math. 13. And therefore it is evident that all grace and divine knowledge comes from the Lord. Quest 2 How many sorts or kinds of Revelations are there Answ There are three sorts viz. First Delusive or deceitfull and these come from Sathan 2 Corinth 11.13 and therefore we must not beleeve every Spirit nor every Revelation but try them 1 Ioh. 4.1 and 2 Thessal 2.11 Secondly miraculous and extraordinary Now these I. Were usuall under the Law to the Prophets and Secrs And II. For a while were retained or continued to the Apostles for the planting of Churches as we see from 2 Cor. 12.4 c. Ephes 3.3 But III. Ordinarily they are abolished and out of date Heb. 1.1 Thirdly Ordinary and these belong unto the Children and sonnes of God and may be called the Revelation of the Gospell Now this Ordinary revelation is the operation of the holy Spirit in the heart revealing unto the heart the certainty assurance of Christ First offered in the Gospell Quest 3 How many things are there observable in this Revelation Answ Three to wit First the workeman which is the blessed Spirit and promised Comforter Iohn 14. and 1 Corinth 2.10 and Ephes 3.5 And Secondly the meanes whereby he works which is the word 1 Peter 1.5.13 And Thirdly the Revelation it selfe and that is a particular worke whereby our
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
when we encrease in the knowledge of God then we shall learne First that God is most exactly pure and perfect and that not only by nature in himselfe but also in his will towards us 1. Peter 1.15 Hee is diametrally opposite to all sinne and hates all with a perfect hatred In toto genere And Secondly that it behoves us to perfect our obedience in al things not suffering or admitting of any sinne but esteeming all as poyson Treason Rebellion Murther or the like things which are of this nature that one of them once committed makes a man guilty of death We must remember that one small spoonfull of poyson will kill and one chaine captivate and enthrall and therefore be carefull that no sinne at all raigne or remaine within us Romans 6.12 Yea Thirdly then wee shall know that it is our duety to give our very hearts up unto God Proverb 23.26 and to conforme them unto the purity and pure wil of God nor suffering a wicked thought to lodge or abide there Ierem. 4.14 but labouring to mortifie all carnall and corrupt aff ctions Hence III. The further on wee proceed and go in the way of sanctity and the greater the measure of our knowledge of God doth encrease the more sensible we become of the power and strength of sinne within us which daily strives and warres against us Insomuch as First we are not able to prevent or preserve our selves from the temptations and assaults of sin Yea Secondly we are not able so to withstand temptations and snares but that they daily overcome us and leade us captive unto sinne Yea Thirdly we are often seduced and ledde aside of our owne lusts and concupiscence which in us rebels against us Iames 1.14 Galath 5.17 Rom. 7.23 Yea Fourthly hence we beginne to feare that wee are evill and corrupt trees Matth. 12.34 Because we can neither I. Cheerefully and freely performe any thing that is good Nor II. Take heed of or avoid spots and blemishes and staines in the best workes wee doe Nor III. Suppresse our own inherent lusts and concupiscence Hence Fiftly at least we grieve and mourne that wee thus daily offend our good God with David Psal 120.5 and Paul Rom. 7.24 And hence unfainedly and frequently desire a new heart Psalme 51.10 c. These may be comforted with the Lords promise unto Paul My grace shall be sufficient for thee 2 Corinth 12.9 And with our Saviours here who hath given his word that hee will ease and refresh them and give comfort unto them yea when they are thus sicke hee will be a Physician unto them Mat. 9.17 For either I. Hee will take away concupiscence and lust from them the meanes whereunto are fasting prayer labour and taming and bringing under the body 1 Cor. 9.27 For by these many temptations are overcome Or II. Hee will give strength to resist them and his Holy Spirit which shall strive against them Gal. 5.17 For conscience often doth put a bridle upon concupiscence in so much as it cannot when it would prevaile against it This victory is most excellent and undoubtedly the Saints never sinne Totà plenà voluntate without some struggling and reluctancie of Spirit when they are first informed that the thing they are tempted unto is sinne Or III. If our owne lust or concupiscence should traiterously assault us then at least Christ will bridle and restraine us from the act of sinne and will either hinder it by cutting off the occasions or by interposing some lets and remoraes as 1 Sam. 25.32 hee hindred David by Abigails comming from killing of Nabal Or IV If wee should fall into any sinne as the best of the Saints have done then he will pardon all our sinnes and so take them away that they shall never separate betwixt him and us 1. Iohn 2.1 2. And thus wee see who may draw full buckets of comâ—ort from Christ this living and ever springing Well Sect. 6 § 6. Refocillabo I will give you rest The carefull Physician doth desire and endeavour to heale and recover his sicke patient but he dare not assume or arrogate thus much to himselfe that hee will heale and cure him but our Saviour doth peremptorily affirming Refcillabo I will give you rest Observ 1 Hence then observe That in Christ there is a certaine assurance of comfort Reade Iohn 7.37 and 3.16 and 13.28 All his promises are yea and Amen 2 Cor. 1. And therefore seeing hee hath promised consolation hee will also performe it Wherefore let us labour above all things for Christ for if we have him we have all 1 Cor. 3.21 Here observe Christ promiseth unto the faithfull these things viz. First confort against Pressures and oppressions of the world and that either I. By taking them away and delivering his children from them Or II. By facilitating of the affliction and making it either short or light Or III. By giving greater things that is peace of conscience a full assurance of faith a cheerfull confidence and perfect patience to undergoe all oppressions and persecutions whatsoever Rom. 8.37 38. Or IV. By crowning and rewarding their sufferings with eternall glory 2 Cor 4.17 Secondly pardon of all their sinnes both in regard of the evill of sinne and punishment 1 Iohn 2.1 Thirdly Balme of Gilead hee hath promised to bee our Physician to cure all our sinnes and to preserve us in the state of grace and sanctification untill hee bring us unto glory Reade Psalme 103.2.3 Rom. 14.4 and 1 Iohn 3.9 Fourthly peace of conscience and spirituall joy Rom. 5.1 2. and 14.17 Fiftly Protection and direction he will be a companion in our journey and a Co-partner of our bonds oh who would ot long and desire such a Guid and Convoy as will not suffer a man to erre but lead him into the truth nor to be heavie heartlesse sad and sorrowfull in his journey but will cheere up his spirits and make him merry Oh who would not desire this Comforter and Lord who can afford unto us every thing that is good and preserve and defend us from all evill Our blessed Saviour by this promise of giving rest unto all that come unto him would teach Observ 2 us That all that seeke him shall bee rewarded or shall find him Matt. 7.7 Luke 6.24 Hee was sent to those who mourne Esa 61.2.3 And hence his mercy is glorified that he freely gives to those who seeke not to those who buy grace or purchase Christ with a price Esay 55.1.2 What doth this Rest or Refreshing import or Quest 1 imply The phrase is borrowed from the body and transferred unto the soule and doth respect a foure-fold body viz. First Corpus aestuans a hot and burning body as appeares by Psalme 66.12 Ierem Answ 6.16 and Act 3.19 Thus the soule inflamed with the fire of lust or pride is refreshed and cooled by Christ Rom. 7.5.23.25 and 2 Corinth 12.9 who doth allay and cause to freese this scorching heate Secondly Corpus
is a necessity of service we must not serve God as one Neighbour helpes another who will lend when they please but will not acknowledge any debt but we must confesse our selves to bee the Lords Servants and bound to doe more then we are able therfore when we have done all we must confesse our selves to bee but unprofitable servants Omne tulit punctum he doth understand his Masters will a right who hath learnd to conjoyne these two together Servire liberè ex officio to serve God with a free ready willing and cheerfull heart with a filiall affection and without any servile compulsion and yet in thus doing confesse that it is his duety to doe what hee doth II. It obligeth the outward life as well as the conscience For we must not live to our selves but to Christ 1 Peter 4.2 Rom. 14.7 c. and 6.11 13. and 12.1 Sect. 2 § 2. Learne of me As we must be Subjects as was shewed in the former Section so wee must bee Disciples as comes now to be considered wherein we must observe that First Christ teacheth unto us the necessity of learning we must be taught And Secondly he shewes that he is the onely true Doctour and Teacher opposing himselfe I. To the Pharisees who taught salvation by the Law without Christ And II. Perhaps to the wisedome of the flesh and humane reason And III. To the Doctrines of the flesh and world But IV. Most certain it it is that Christ here is opposed to all other Teachers as weake and invalide in regard of him who onely is able to teach us the truth truely Matth. 23.8.10 Observ Hence then learne That we must bee made the Disciples and Schollers of Christ and submit our selves to be taught by him Esa 54.13 Ephes 4.21 Iohn 6.68 Quest 1 Why must we be made the Disciples Schollers of Christ Answ 1 First because it is necessary that we should be taught no man is borne learned neither is any borne holy in corrupt nature the Philosophers who were most learned had Children born unto them who were most ignorant of all literature For Nature gives us two things but the third it cannot namely it gives I. Strength of body And II. A towardlinesse and readinesse of mind But III. Learning it cannnot give that beeing obtained onely by study And therefore wee being naturally borne ignorant it is necessary that wee should be taught Secondly because it is necessary that we should Answ 2 be taught by Christ none else being able to teach us as is cleare in a fourefold regard namely I. Respectu Doctrinae in regard of the Doctrine which is the knowledge of God Iohn 17.3 But this onely Christ teacheth and knoweth Luke 10.22 Iohn 1.18 II. Respectu subjecti in regard of the Subject for wee are not onely to be taught in our eares for so man could teach us but also and principally in our hearts and so onely the Lord of the Spirits teacheth us Ierem. 31.33 and 32.40 Luke 24.32 III. Respectu Officij in regard of his Office for Christ was ordained to preach Luke 4.18 Deuter. 18.15 Iohn 3.2 IV. Respectu gratiae communicatae improssae in regard of grace communicated and imprinted for knowledge is a light 2 Cor 4.6 And Christ and his Father are the light and the givers of light as appeares by Luke 2.32 Iohn 1.9 and 1 Iohn 1.5 and Iames 1.17 and Iohn 5.35 And therefore seeing Christ is onely able to teach us the true knowledge of the true God and alone able to teach the heart yea ordained and appointed by God his Father to preach unto us and to communicate unto us spirituall light and knowledge it is then necessary that we should be taught by him How many wayes doth Christ teach us Quest 2 First hee teacheth us by the preaching of the Answ 1 word Heb. 1.1 whence I. It is called a light to guide and direct our paths Psalme 119.105 And II. We are directed and sent thereunto To the Law to the Prophets Esa 8.20 And III. We are commanded to seeke the sence and meaning of the Law of the Ministers God himselfe endowing them with knowledge and sending us then unto them Malach. 2.7 Yea IV. It is hence called the mighty power of God unto salvation 1 Cor. 1.18.21 And therefore if we desire to know whether wee be taught by Christ or not let us seriously and heartily examine whether wee bee good hearers of the word or not viz. First are we reverend hearers doe we tremble in the hearing of the word because it is Gods not mans Esa 65.2 or doe we sleight and despise it Secondly are wee industrious hearers hearing daily and treasuring up in our hearts what wee heare Matth. 13 51.52 Or are we sluggish hearers who heare but carry nothing away of all that we heare Thirdly are we profitable hearers not onely remembring what wee heare but practising carefully what we remember Luke 8.15 Or are wee obdurate and perverse hearers who will neither learne nor practise what is taught Answ 2 Secondly Christ teacheth us by his holy Spirit in ou◠hearts thereby converting us unto himselfe 2 Corinth 3.16 and without this our hearing is unprofitable Heb 4.2 And therefore St. Paul prayes for the Spirit of Revelation Ephes 1.18 But this wee cannot hope to obtaine except we deny our owne hearing and the worke of the Minister and expect spirituall light and knowledge onely from the Lord by the operation of his blessed Spirit Some hope to be taught by the word although in the hearing thereof they look no further at all then either to their owne diligence in hearing or ability and capacity of understanding and taking up what is delivered or to the faithfull and powerfull delivery of the word by the Minister now these cannot expect to be taught by Christ because both our hearing and the Ministers preaching will bee like water spilt upon the ground without the operation of the Spirit of God for except he give the encrease Pauls preaching and Apollos watering will bee fruitlesse That Noble Souldier and godly Centurion certainly was convinced of this truth when he said and that unto Peter himselfe Wee are all present here before God to heare all things that are commanded thee of God Acts 10.33 whereby he intimates that the word is Gods the work is Gods the message is Gods the direction is Gods yea the blessing that comes by hearing is Gods also And therefore if we desire to know whether wee be taught by Christ or not let us examine these three things viz. I. Doe we desire with our hearts and Spirits when we come to heare the word that we may be taught by the holy Spirit of God or doe we trust to our own hearing or the Ministers preaching not thinking at all upon the operation and assistance of the Spirit II. Doe we in our hearing lay aside all respect of the man who speakes unto us contemplating and beholding onely the Lord
in his word III. Whether are we sensible of internall light within in our hearts Or are wee yet in darkenesse Answ 3 Thirdly Christ teacheth us by his workes either towards us or our brethren or others And thus he teacheth us two manner of wayes namely I. Afflictionibus by his judgements and afflictions he teacheth us to know sinne Micah 7.9 and to see the plague in our owne hearts 1 King 8.38 And therefore if wee desire to know whether wee be taught by Christ or not let us examine whether our afflictions or the afflictions of others have reduced and brought us home unto him and that First by the examination of our consciences And Secondly by the hatred of our sinne And Thirdly by the operation of reconciliation with God And Fourthly by the corroborating of our resolution to lead a new life And Fiftly by an augmentation in sanctity and uprightnesse II. Benedictionibus by his mercies and blessings and thus he doth excite our love and thankfulnesse unto himself and proves wheâ—her we know how to use these aright or not And therefore let us examine First whether do we use temporall blessings as servants or as Masters and Lords Many are slaves unto their riches and possessed by their possessions Secondly whether are wee thankefull unto God for his mercies shewing it by our Liberality and good workes 1 Timoth. 6.18 Many care for nothing but that their estates may encrease but Sic crescere est macrescere thus to increase is indeed to decrease and thus to grow fat in body or estate is to grow leane in soule like the Israelites who had Quailes and Manna but leannesse within their bodies were stalled and their soules starved But if we desire to approve our selves to be taught by Christ we must labour â—aily to increase the fruits of righteousnesse and Religion like good Trees who bring every yeere more fruit then other Fourthly Christ teacheth us by his example Answ 4 Christi actio nostra instructio anâ— therfore if we be the Disciples of Christ we must labour to be like our Master Luke 6.40 yea to be like minded Philip. 2.5 and to walke even as hee also walked 1 Iohn 2.6 And to learne of him in this verse Hence two Questions spring up viz. How many sorts or kinds of imitation are Quest 3 there Imitation is fourefold to wit either First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturall Answ this is a counterfeiting or imitating of nature and is the chiefest part of the art of Limming or painting for the Painter doth imitate in all things the same variety which nature doth although hee cannot infuse life into his Picture as nature hath done in the party pictured For the painter can goe no fuâ—ther then colours and as farre as they will goe he will imitate nature very neare Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificiall which doth not so much imitate nature as art and cunning workemanship and of this kinde are the endeavours and imitations of wit and learning in any Art Thus many strive not to Imitate the life of Virgill or Cicero or Livy or to draw their pictures but to imitate their Poetry eloquence and stile Thirdly Mixt of the other two which is an imitation partly Naturall partly Artificiall when somethings are derived from nature some from Art as the Painter often doth Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an imitation of vertue and piety as also of the profession kinde of life thus the Posterity of Iacob followed a Pastorall life as hee did and the Rechabites followed their Fathers customes in abstaining from wine And unto this particle belongs the imitation of the Saints Quest 4 Wherein must wee imitate Christ Answ 1 First some of Christs actions are Miraculous as to fast 40. dayes to turne water into Wine to walke upon the Sea to restore unto life and the like now these are not to be imitated But because some are of opinion that Christs Miracles are to be imitated I therefore confirme our assertion thus I. Every imitation should be undertaken in a possible thing but it is impossible to expresse the Miracles of Christ or to performe such miraculous workes as he did Therefore Miracles are nor to be imitated II. That which is unprofitable and whose successe is desperate is not to be undertaken but to imitate the Miracles of Christ is such for what profit or good can a man reape by undertaking a thing which he knowes he can never accomplish neither will ever be able to bring to passe And therefore the Miracles of Christ are not to be imitated III. that which is wicked should not bee vndertaken But it is wicked thing to imitate the Miracles of Christ Therefore they are not to be imitated Christ by his Miracles separated and differenced himselfe from all mortall men as the true Messias promised to the Fathers as was shewed before Verse 4 5. where Christ shewes to Iohns Disciples that hee is the true promised and expected Messias and proves it by his Miracles because he did those great workes which were only proper unto the Messias to doe And therefore it is a great diminution of Christs glory for man to imitate that which is onely proper for the Mesas to do by his owne power Indeed Christ gave power to his Apostles and some holy Martyrs to worke some Miracles but yet this is but a rotten foundation to build an ordinary imitation of Christs upon For First that power was extraordinary and therefore no rule for an ordinary imitation Secondly that power was given unto them by Christ they had it not of themselves and therefore these Miracles are not to bee imitated by those who will confesse that no such extraordinary and speciall power is given unto them by God or Christ Thirdly we have presidents and examples that the Apostles and some of the holy Martyrs wrought Miracles but we have neither power to doe so nor precept to strive to doe so Fourthly although we reade of some Miracles which were done by these yet we no where reade that either Apostle or Martyr did undertake any such thing of himselfe or of his owne free accord that is would worke Miracles when they pleased and how they pleased or of what sorts they pleased For certainly in the working of Miracles they were directed moved and stirred up by the holy Spirit and therefore their action is but a bad ground or proofe for those who ordinarily will imitate these extraordinarie Miracles Secondly some of Christs actions are agreeable Answ 2 to his calling he was not made a Iudge here nor a King and therefore hee would not call for fire from heaven Wherefore such actions doe not conclude for other vocations As for example Christ was not a temporall King or Iudge therefore amongst Christians there must be neither King nor Iudge followes not For in the Church and Common-wealth are Kings and Magistrates and great men and it is necessary that there should bee such Christ was
Confession the use of the Crosse and Marriage which must be beleeved to be a Sacrament Thirdly Necessaria depravata things which are necessary in themselves but polluted and corrupted by them as the Sacraments good Workes Prayer and Fasting Thirdly there is Iugum Dei the Lords yoke Answer 3 and this is two-fold viz. I. Afflictionis the yoke of affliction now this God hath promised to take from the necks of his children Esay 9.4 10.27 47.6 And to put it upon the necks of the wicked that those who will not beare the yoke of obedience and service may beare the yoke of correction and punishment Ierem. 28.13 II. Legis the yoke of the Law and this is two-fold namely First Ceremoniall this was to continue only untill Christ came and by his death was abolished for when giving up the Ghost hee cried Consummatum est It is finished then was the Law of Ceremonies abrogated And Act. 16. the Apostles shew that wee are free now from this yoke Secondly Morall which must continue for ever Psalme 1.19 And herein are two things viz. I. The matter of this yoke namely Obedience And II. The manner of this yoke namely In the feare of the Lord that is wee must not onely labour to doe whatsoever the Law enjoynes and eschew what it prohibits but wee must doe it with a filiall and religious reverence and feare Answ 4 Fourthly there is Iugum Christi the yoke of Christ and this the Text speakes of Quest 2 How manifold is the yoke of Christ Answer Two-fold namely Crucis legis the yoke of Affliction and Evangelicall obedience For Christ requires these two things of all that belong unto him namely I. That they should suffer all that hee laies upon them And II. That they should doe whatsoever hee requires of them And both these are included in Matth 16.24 where our Saviour commands us To take up our Crosse and follow him Quest 3 What yoke doth our Saviour here speake of Answ 1 First some say that he speakes De jugo legis of the yoke of the Law only Answ 2 Secondly some say that he speakes De jugo Crucis of the yoke of the Crosse only Answ 3 Thirdly I conceive that Christ speakes directly and immediately of the yoke of the Law and Obedience and implicitely of the yoke of the Crosse because hee both assists us in doing that which he requires and in bearing of that which hee imposes as followes by and by And therefore wee are commanded verse 28. to submit our necks to both these yokes and in this verse for our comfort our Saviour pronounceth them to be both light Quest 4 Why doth our Saviour call the yoke of the Law and Crosse his yoke for my yoke is easie Answ 1 First hee cals the yoke of the Law his for these causes namely I. Because he did co-operate and concur with the Father in the giving of the Law Opera Trinitatis ad extra sunt indivisa And therefore without doubt Christ had a hand in the promulgation and pronouncing thereof and so in that regard may justly call it his yoke II. Because it was confirmed by him hee openly protested that he came not to destroy or abrogate but to ratifie the Morall Law Matt. 5.17 c. He came not to free Christians from the obedience hereof but obligeth them to obedience thereunto For his will is his Fathers will and his Commandement his Fathers Commandement and therefore in this regard it may be called his yoke III. Because it was borne by him and absolutely performed and kept by him Take my yoke upon you c. As if hee would say the yoke that I have borne my selfe for it is easie I having perfectly kept and obeyed it Ano thus also it may be called His. IV. Because he tooke away the rigorous and impossible conditions thereof It was said before his comming Fac hoc vive doe this and live and without the full and perfect obedience therof yee shall not live but Christ hath mitigated this rigorous Law and now assured us that for his sake God will accept of the will for the deed And therefore for this his mitigating and dispensing of the hard conditio s of the Law it may be called his yoke V. Because he gives us power in some measure to obey and observe it For my yoke is easie as if he should say the yoke of the Morall Law which was imposed upon you by my Father and confirmed by my selfe is an easie yoke to you because I will enable you to beare it and that which therein you cannot doe of your selves I will doe with you and for you It is my yoke because I beare the greatest weight of it and therefore refuse not you to undertake it for what with that which I beare my selfe and what with the strength I endue you withall your burden is but easie and your yoke light And thus also it may be called Christs yoke because hee beares one part himselfe as followes by and by and gives us grace and strength sufficient to beare the other part with joy and comfort VI. It may justly be called Christs yoke because he rewards the obedience thereof As is most plainely laid downe in the two former verses where he promiseth to refresh and to give both spirituall and eternall rest to all those who submit their necks to this yoke and labour constantly and perseverantly to performe absolute perfect and universall obedience to this Law And thus we see in what regards our Saviour cals the yoke of the Law his yoke for these causes viz. Secondly our Saviour cals the yoke of the Answ 2 Crosse and Affliction his yoke I. Because the crosses and afflictions which wee suffer are imposed upon us by his will and permission For without that no enemy or calamity could touch us II. Because we beare the Crosse by his example therefore it is called his yoke III. Our Saviour cals our crosses and afflictions his yoke that thereby a difference may be observed betweene the scourges of wicked men and the crosses of beleevers for these are his yoke but not those IV. The Crosse is called Christs yoke because he hath sanctified this yoke by his owne body which on earth was subject to crosses afflictions and persecutions for us V. Because our Saviour doth so moderate our afflictions and crosses by the aid assistance and comfort of his holy Spirit that they become light unto us therefore they are called his yoke How doth our Saviour say that his yoke is easie and his burden light seeing that he saith Matth. 7.14 Quest 5 That strait is the gate and narrow is the way that leads unto life and therefore verse 13. commands us to enter in at the strait gate And againe in the 12. verse of this Chapter hee saith That the kingdome of heaven suffereth violence and the violent onely take it who strive to enter therein by force And Marke 10.25 hee saith that it is
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
also lies Vpon the wings of swift fame flies But the Iewes saw and heard many things which many and great Princes had desired to see Luke 10.24 and yet they contemned both Christ and them Fifthly she was at great cost and charges in Answ 5 comming unto Solomon yea brought gifts and presents unto him along with her But the Iewes would not embrace Christ or his doctrine although hee taught them freely and by his word offered the gift of salvation unto them even out of meere grace and would have sold them wine and milke without money or money-worth Esay 55.1 Sixthly shee came unto a meere man and yet Answ 6 judged her selfe to bee a happy woman that might enjoy the society and discourse of one in whom shee perceived the sparkes of divine wisedome But the Iewes rejected the Sonne of God which was the eternall wisedome of the Father Seventhly Solomon only discoursed of plants Answ 7 and trees from the knowledge whereof at the most some worldly utility would arise But Christ declared unto the Iewes the mysteries of eternall salvation which were hid from the world Ephes 3.9 upon the knowledge whereof did depend eternall life Iohn 17.3 And yet they would not receive or accept him Eighthly she thought Solomons servants and Answ 8 attendants happy who daily heard and saw the wisedome of their Master But neither the stupendious and unheard of Miracles of Christ nor his singular wisedome grace and power in preaching would draw the iewes unto the love and admiration of so great and gracious a Lord. VERS 43 44 45. Vers 33 34 c. When the uncleane Spirit is gone out of a man hee walketh through dry places seeking rest and finding none Then he saith I will returne into my house from whence I came out And when hee is come hee findeth it empty swept and garnished Then goeth he and taketh with himselfe seven other spirits more wicked then himselfe and they enter in and dwell there And the last state of that man is worse then the first Even so shall it be also with this wicked generation By this Parable our blessed Saviour would shew that destruction did hang over the heads of the Iewes And why because they had received the Law of God and although they thereby seemed to bee altogether delivered from the power of the Devill who held all other nations captives yet they would not observe nor obey the Law After this to adde to the measure of their iniquity and to make it full they reject the Gospel which was brought and offered unto them by the Sonne of God himselfe and impugne the knowne truths delivered by him and commit blasphemy against the Holy Spirit as our Saviour had before intimated verse 31 32. Now what was this no other thing then wholly to renounce Christ and to dedicate and consecrate themselves wholly unto the Devill even as though a man should decke and trim up a house that his enemy might willingly and perpetually dwell there For thus doe they who having knowne the truth and by the knowledge thereof having been delivered from the hands of the Devill doe afterwards willingly wittingly and of set purpose oppose it and renounce it for ever and adhere and cleave to the lies delusions of Sathan And this is the plaine and direct meaning of our Saviour in this place Melancton s 1 Corinthians 10. folio 45. understands this place of those who being tempted by a diabolicall temptation are overcome thereby and sinne securely without any feare of God and consequently out of contempt which sinne elsewhere he calleth a sinne against conscience Vers 46 47. VERS 46 47. While hee yet talked to the people behold his Mother and his brethren stood without desiring to speake with him Then one said unto him Behold thy Mother and thy brethren stand without desiring to speake with thee There was a sect who sprung up in Arabia and were called Antidicomarianitae that is the Adversaries of Mary who to extenuate and ecclipse the glory of the blessed Virgin held that after the birth of Christ shee was carnally knowne by Ioseph her husband This heresie is refuted by Epiphanius a Contra Antidicomarianitas haeres 78. by divers reasons taken from this place some other probable grounds as namely First because the Epithete of Virgin is given unto her and therefore she is a Virgin Secondly because from the tradition of the Iewes it is shewed that she was not given unto Ioseph for carnall copulation but for the avoiding of the imputation of being dishonest which shee would have incurred if shee had brought forth Christ before she had beene given in marriage unto any Thirdly because Ioseph married not Mary for any carnall respects hee being above or about fourescore yeares old when he tooke her unto him but rather that hee might keepe and preserve her shee being of his owne family Fourthly because it would scarce stand with the sanctity and piety of Ioseph to use such a holy vessell after the dispensation of so deepe and divine a mysterie Fifthly because none can be named that Ioseph begot of her neither reade wee of any children he had by her either before his fleeing into Aegypt or after his returne twelve yeares at least wee reade that Ioseph lived with Mary but after Christ was twelve yeares old no mention is made of him at all neither doe the Evangelists say any more That his Father and brethren came unto him but as in this verse Behold thy Mother and thy brethren stand without Sixthly if Mary had had either husband or children then Christ when hee was upon the Crosse would not have recommended her to Iohn Tradita est autem Iohanni propter virginitatem Seventhly Christ is called a Lyon and saith Epiphanius in the same sense wee call Mary a Lionesse But the Lionesse brings forth but one at a birth and hath but one birth all her life Iteratus partus leaenae non contingit and therefore was never carnally knowne by Ioseph Eighthly marriage was forbidden to Prophets and Prophetesses But the Blessed Virgin was a Prophetesse Ergo shee was not carnally knowne of her husband That Mary was a Prophetesse is intimated by the Type Esay 8. A Prophet shall goe in unto a Prophetesse that is Gabriel unto Mary So Philip had foure daughters which were Prophetesses and Virgins VERS 48. But hee answered and said unto him Verse 48 that told him Who is my Mother or who are my brethren Apelles did grant that Christ had a true body Object and true flesh but maintained that he had it not from the Virgin Mary but from heaven and thinkes to prove it from this verse wherein our Saviour saith Who is my Mother or who are my brethren To this tradition lib. 1. de carne Christi Contra Apellem Arg. 2. answers that the matter of this speech pronounced is to be considered For none would have shewed unto him that his Mother stood without who were uncertaine
Object 1 The Papists object this place to prove that the Laity ought not to reade the Scriptures in a knowne tongue they argue thus Christ saith it is given to the Apostles to know the Mysteries of the kingdome of Heaven but to others it is not given And therefore those sacred Mysteries which are laid downe in the Scriptures are to be communicated to Bishops and Priests onely and not to the common people Answ 1 First it followes not the mysteries of the Gospell were revealed to the Apostles and therefore are not to be communicated to the people For our Saviour speakes there only of the Scribes and Pharisees who resisted him as many of the learned Papists themselves interpret the place And therefore from hence nothing can be concluded against the peoples reading of Scripture but rather against the Priests and Doctours reading because the Pharisees were Doctours Answ 2 Secondly it followes not the Mysteries of the Kingdome of Heaven are hidden from the people of the Jewes who for their sinnes and obstinacie are justly rejected Therefore also they are hidden from the elect Christian people For the Papists will not deny but many of the Laity feare God yea and are the servants of God now he reveales his secrets unto his servants Revel 1.1 and unto those that feare him Psalm 25.14 And therefore the reading of the Scriptures is not to be denied unto them We see here that the Mysteries of the Gospell are revealed by Christ to teach us That Christ is prepared to give the knowledge of God unto all his servants Observ Reade Matth. 11.27 Esa 11.9 Ierem. 31.34 and 2 Cor. 4.6 and Colos 1.25.26 Why doth Christ teach the Mysteries of the Quest 1 Gospell to all his Children First because otherwise they could not be saved Answ 1 For I. None can be saved without this knowledge Psalme 95.8 Iohn 17.3 Hos 4.6 Ephes 4.18 And II. None can learne this knowledge except it be taught him by Christ Matth. 11.25 Secondly because it is his office to teach us Iohn Answ 2 9.39 and 17.6 and 4.34 How are we to be taught the Mysteries of the Quest 2 Gospell or the knowledge of God There is a double knowledge of God Answ To wit First Naturall Rom. 1.19.20 Psalm 19.1 Acts. 14.17 Now this knowledge is sufficient to condemne the contempt of God already knowne Ierem 5.24 but it is Insufficient for the embraceing of salvation by Christ The naturall knowledge of God will condemne men because they would not obey feare serve and love him although they knew him but it is not able to save them Secondly Supernaturall and this knowledge is twofold namely I. Extraordinary and miraculous Thus Paul was taught the knowledge of God Galath 1.12 And II. Ordinary and this knowledge Christ teacheth or worketh by a double meanes viz. First Externall and this is the word and the preaching thereof Rom. 1.16 and 1 Cor. 1.18.21 Acts 8.35 Ephes 4.11 12. Esa 11.9 Colos 1.27 And therefore the word is preached that thereby men may be converted and turned unto God Acts 14.15 and 17.23 and 26.18 Secondly internall and this is the Spirit Ierem. 31.34 Hebr. 8.10 Now thus Christ plainly and manifestly teacheth us to wit by his Spirit 1 Corinth 1.31 Ephes 4.21 And hence we pray that he would give us his Spirit that thereby we may be instructed in the Mysteries of the Gospel and the knowledge of our God Reade Psalm 51.11 and 143.10 Ephes 1.17 Colos 1.9 And therefore to the Question propounded How we must be taught the knowledge of God I answer I. Not by nature this knowlege not being able to save us Neither II. Miraculously as Paul was Miracles are now ceased and therefore miraculous enthusiasmes and Revelations are not to be expected But III. Ordinarily by the instruments and means ordained by God himselfe for this end and purpose Now these meanes as was said are First the word of God For now hee teacheth us thereby 2 Corinth 46. And therefore unto this knowledge the hearing of the word is necessary Quest 3 What profit may we gaine by hearing Answ 1 First the word is profitable for the directing of our obedience Psalm 119 9.105 To worship God of our owne heads or by the dictates of nature is sometimes idolatrous and at the best but will-worship But the word teacheth us how to obey God both in regard of the matter and manner of our obedience Answ 2 Secondly the word is profitable for the bending and inclining of our affections unto faith and love Sermo Dei est fidelibus ut pisci hamus capit quando capitur August s Iohn As the fish is taken with the hooke when she takes the hooke so the faithfull are taken by the word when they heare and receive it Answ 3 Thirdly the word is profitable for the enlightning of the understanding by the knowledge of Christ Si Christus est virtus sapientia Dei qui nescit sacras Scripturas nescit Dei virtutem sapientiam Hier. s Esa If Christ be the power and vertue and wisedome of God then they that know not the Scripture and Gospell of Christ are ignorant of the vertue power and wisedome of God 1 Corinth 1.24 Secondly God workes this knowledge in the hearts of the faithfull by his holy Spirit For Spiritus monet movet docet Monet memoriam movet voluntatem docet rationem Greg. Mâ—r. That is the Spirit admonisheth and moveth and teacheth he admonisheth the memory hee moveth the will and he teacheth the reason Quest 4 How many waies doth the Holy Ghost teach Answ Two manner of wayes namely First in Doctoribus in the speakers and Preachers of his word Matth. 10.20 For I. He makes men Ministers Spiritus sanctus implet pastorem armentarium facit Prophetam implet Piscatorem facit Apostolum implet persequntorem facit doctorem gentium implet publicanum facit Evangelistam Gregor s Ezech. The Holy Ghost can inspire Amos and of an heardman make him a Prophet he can inspire Peter and of a Fisher make him an Apostle hee can inspire Paul and of a Persecutor make him the Preacher of the Gentiles yea he can make Matthew of a Publicane an Evangelist For it is he onely that cals men truly unto the worke of the Ministerie II. He makes them able to speake The Booke which God gave Ezechiel to eat was in the mouth of the Prophet as sweet as honey Ezech 3.3 Dulcis in ore quia ipsi de omnipotente Deo sciunt suaviter loqui Greg. s Ezech. hom 7. The Booke was sweet in his mouth because he knew how to speak sweetly of God Almighty And thus as the Holy Spirit makes them Ministers so hee also makes them able Ministers III. He directs them and teacheth them to speake unto their hearers those things that are fit pregnant and profitable for them Saepe Deus verbum Doctori tribuit pro gratia Auditoris aliás pro Auditoris culpa sermo subtrahitur
Doctori Greg. Past oftentimes the Lord out of his love mercy unto the people enables the Ministers to speak profitable and seasonable words unto them And on the other side the Lord sometimes for the sinnes of the hearers takes away the Ministers or the word from them Cum verbi auditores esuriunt pro eis reficiendis majora Doctoribus dona tribuuntur Greg. Past When hearers hunger after the word then the Lord for the refreshing comforting and satisfying of them doth give more Talents and greater gifts unto the Preachers But when people grow cold in their hearing or in their desires to heare or in their love unto the word then God often lessens the gifts of the Ministers or else takes away his painfull labourers sending Loiterers amongst them IV. He blesseth their labours and gives an increase to their indeavours 1 Cor. 3.6 Pedes quatuor bestiarum Evangelistarum Ezek. 1.7 ut scintillans aes aes candens est Praedicatio inde scintillae prodeunt quia ardent desyderio sonant verbo corda quae scintillae tetigerunt incendunt Greg. s Ezech. hom 3. The Ministers of the Word according to the Commandement of the Lord preach to their flocks and the Spirit of the Lord by their preaching doth oftentimes inflame their hearts and kindle their affections and fill their souls with sanctified desires and turn them truly unto himself And thus we see how the holy Ghost works and teaches in the Preachers of the Word he both making them M nisters and also able Ministers he both directing them what to speak and also blessing what they speak Secondly In Auditoribus the holy Spirit teacheth in the hearers as well as speakers for he makes their hearts often burn within them when they hear as Luke 34.32 Otiosus est sermo Doctoris nisi Spiritus sanctus adsit cordi audientis Greg. s Evang. hom 30. In vain doth the Preacher speak unto the ears of the Auditours except the Spirit speak unto the heart Nisi Spiritus sanctus auditorum corda repleat vox doctorum ad aures corporis incassum sonat nam formare vocem exterius possunt sed interius imprimere non valâ—nt Greg. Mor. lib. 27. Now although preaching be unprofitable without the Spirit yet seldome doth the holy Ghost fall upon any or come unto any but in the preaching of the word when Peter preached then many were pricked in their hearts Acts 2.37 yea then the holy Ghost fell upon many Acts 10.44 And in preaching Lydia had her heart opened Acts 16.14 What is here required of Hearers Quest 5 First they must pray when they come unto Answ 1 the Word and that I. For themselves that the Lord would be pleased so to assist them by his Spirit that they may learn Christ in the Ministery of the Word yea that he would give his holy Spirit unto them and fill them with the graces thereof this was Davids prayer for himself Psal 143.10 and Pauls for the Ephesians chap. 3. v. 18 19. and for the Colossians chap. 1. v. 9. Nulla in discrudo mora est ubi Spiritus sanctus Doctor adest Beda s Luc. hom 9. If the holy Ghost be our School-master then we shall not be Trewants but good proficients and at Schollers And therefore let us beg at Gods hands the Spirit of Revelation Ephes 1.17 c. that so we may go away from the Word alwaies bettered Pray with Augustine in one of his Epistles Sanctum opus semper inspira in me ut cogitem compelle ut faciam suade ut diligam confirma me ut te teneam custodi me ne te perdam Sanctifie thou O Lord so my heart that I may alwaies think that which is good strengthen thou so my hands that I may alwaies do that which is good perswade thou so my affections that I may above all things love thee the chiefest good establish thou me so in faith that I may hold thee fast and so keepe mee by thy Spirit that I may never lose thee II. Hearers must pray for the Preachers of the Word that speech and utterance may be given unto them Ephes 6.19 that the door of the Word may be wide open unto them Colos 4.3 That they may be permitted enabled to speak the Word freely 2 Thes 3.1 yea that they may so speak that their Word may become blessed unto their Auditours Rom. 15.29 30. And hence came that religious custome still practised by our Church to have Prayers and that both First before Sermons that the blessed Spirit would be graciously assistant and present both with speakers and hearers And also Secondly after Sermons that the same good Spirit would confirm what hath been spoken and establish and imprint it in the souls of the Hearers Answ 2 Secondly as Hearers must pray for the divine assistance of the Spirit in the hearing of the Word by which God ordinarily teacheth the mysteries of the gospel so also they must be carefull to hear what the Spirit saith in the Word reade Rev. 2.7 Acts 10.33 Certainly here there is a most lamentable neglect ordinarily amongst Hearers and little or no fruit can be expected of their hearing so long as that remains Hearers are wont I. To hear for fashion sake onely and not for the feeding of their souls Yea II. To absent themselves or keep themselves from the Word for the least cause or upon the smallest occasion that may be Yea III. To hear with prejudice or prejudicate opinions or imprudent censures for some hearers deride some tax and reprove the rudenesse or plainnesse of the speaker that he neither shews Eloquence nor Learning in his Sermons When this is amended either by him or by some other that is if we hear learned elaborate and eloquent peeces then we praise the eloquence learning wit and quicknesse of the speaker in all things seeing and judging man and not God And so long as we look onely upon man in the preaching of the Word so long we cannot expect the assistance of the blessed Spirit iâ—â—he Word yea the more we look upon man the lesse we look for the holy Ghost And therefore in the hearing of the Word let us withdraw our ears and eyes and minds from men and look wholly up unto the Lord remembring that they who preach are his Messengers and that which they preach is his message and the word preached is made profitable onely by him that so we may desire assistance in hearing and expect a blessing upon our hearing onely from him and return all glory honour and praise unto him alone How may we know whether Christ have taught Quest 6 us the knowledge of God and mysteries of the Gospel or not First certainly he that is uncertain of this Answ 1 may be most certain that he is ignorant of it he that knows not whether he know God or not may be sure that he knows not God No man disputes whether there be a Sun or not except it be hid for
something more then Eares and the meaning is He that hath Eares prepared to heare let him heare Whence observe Observ That no man can heare profitably except his Eares be purged and prepared by God Acts 16.14 Quest 1 How doth this appeare I◠appeares clearely thus namely Answ First because wee doe not care to heare till wee desire to know And therefore the Lord begets this desire and that I. By disturbing and rowsing the carnall peace of the heart as Acts 2.37 For when men once feele themselves to bee sicke then they seeke to the Physitian And II. By giving a taste of the sweetnesse of the word Ierem. 15.16 Secondly because by nature we are deafe as was shewed before Chapt. 11.5 § 4. of our selves we can understand and take up nothing and therefore the Lord helpes us and that I. By opening the heart as hee did the heart of Lydia Acts 16.14 And II. By giving a cleare understanding Colossians 3.16 And thus the Lord awakens our hearts by his word then makes us to feele some sweetnesse in the word then opens our hearts and enables us to receive and embrace the word And lastly teacheth us so to understand it that wee gaine and reape spirituall profit thereby and are edified and built up therewith more and more both in faith and obedience And therefore without him wee cannot heare profitably Quest 2 What is here required of us Answ We must labour and endeavour that wee may be prepared to heare the word of God Quest 3 How must we labour to prepare our selves to heare Answ 1 First in the Morning we must meditate when wee are to goe to the Lords house heare whether we are a going namely to the King yea the King of Kings speake unto us for our everlasting welfare and therefore let us prepare our selves for such a glorious presence and such a gracious audience as we are invited unto Answ 2 Secondly we must pray that the Lord would vouchsafe both to prepare us and also to corroborate and strengthen us to prepare our selves yea to teach us how to prepare our selves and to direct us in our preparation Answ 3 Thirdly we must purge the Mind and empty the soule of all thoughts and imaginations which may hinder us from hearing Answ 4 Fourthly wee must labour to beget in our selves a desire of learning these two things viz. I. That wee may perfectly know the state and condition wherein wee are And II. That wee may learne by certaine signes whether grace live in us and how grace increaseth in us Whence comes it that there are so many hearers who are neither changed nor benefited nor edified by the word Quest 4 Certainely it proceeds from hence Answ because they doe not endeavour to prepare their hearts For First without meditation before wee come unto the house of God wee can have no true reverence neither conceive of the word as the word of God and injunctions and counsell given unto us from him Secondly without preparation there can be no endeavour to profit by that which we heare nor labour to digest it and imprint it strongly in our memories Thirdly without prayer there can bee no hope of the co-operation of the Holy Spirit without whose assistance wee can doe nothing because wee doe not awake and stirre him up 2 Tim. 1.6 yea wee are unworthy of his aid if wee will not begge it for by a neglect of praier we seeme to thinke that hee is not worth asking for And Fourth for such a contempt and neglect God is incensed and in his just anger hardens such a hearer more and more making the word a meanes to harden and not to soften him § 3. Let him heare Sect. 3 Why doth not our Saviour say Let him beleeve Quest 1 or let him obey or let him devote himselfe wholly up unto the Lord but onely let him heare Because hearing is the meanes unto these Answ and unto all graces Hence thence observe That reverend and religious hearing Observ is the way unto true grace Deut. 32.2 Prov. 1.5 Psal 34.11 and 45.10 Examples hereof wee have in the Samaritanes Act 8.8 and in the Eunuch Act. 8.38 And in Cornelius and his friends and family Act. 10.34 and in others 1 Cor. 15.1 How doth it appeare that grace comes by Quest 2 hearing It appeares most evidently by these two Particulars namely First the Gospel is the meanes of grace Answ and that is communicated unto us by preaching or hearing for it is the Gospel which wee preach Rom. 10.8 and 1. Pet. 1.25 and Rom. 1.16 the Gospel is called the power of God unto salvation which is expounded of preaching 1 Cor. 1.18.21 Secondly it is evident from the end of the preaching of the Gospel which is to bring us from Sathan unto God and from darkenesse unto light Act. 26.18 and 1 Thessal 1.10 Now this is done by these wayes and meanes viz. I. By teaching us the danger wherein we are for naturally wee are blind and drowned in sleepe yea drunke and senselesse Proverb 23.34 c. presuming that all is well with us but the Gospel teacheth us that by nature wee are miserable Rom. 7.23 24. II. By shewing the remedy that is by preaching salvation by the blood of Christ III. By giving the light of understanding and enabling us to see the truth 2 Cor. 4.6 By nature wee thinke our selves to be wise and men of understanding but when grace comes then wee see that we know nothing as we ought to know Capnio thought the first yeare that he came to Athens that hee knew something the second yeare hee doubted of his knowledge but the third hee openly confessed his ignorance and acknowledged himselfe to know nothing And thus the more knowledge we have and the clearer our understandings are by grace the more sensible wee are of our ignorance As Simonides said to Hierom concerning God IV. By bringing us unto Christ 2 Cor. 11.3 and by forming Christ in us Gal. 4.19 namely by faith Rom. 10.15 And thus we see that first by the hearing of the word wee are taught And secondly we are perswaded And thirdly our miserable estate is discovered And fourthly the remedies are unfolded And fiftly our understandings more enlightned And sixthly faith infused and Christ formed in our hearts and wee brought neerer and neerer unto him Quest 3 How many sorts of hearers are there Many sorts namely Answ First unwilling and constrained hearers who onely are compelled by the Law to heare and otherwise would not heare at all Secondly treacherous hearers who heare that they may learne something whereby they may intrap him whom they heare And thus the Herodians heard Christ Thirdly scoffing and taunting hearers and thus some heard Paul Act. 17 18 32. Fourthly malevolent hearers who pervert all things they heare wresting them to their owne private senses yea are angry when the word reproves them and taxe the Minister with malice as though all his reprehensions proceeded from spleene
to death hee feared the multitude because they counted him as a Prophet verse 5. Answ 2 Secondly Augustine thinkes that Herod did truely feare Iohn and willingly heard Iohn and heartily grieved at the Maide request Answ 3 Thirdly Carthusian s thinkes that those words in the 5. verse of this Chapter are to bee understood of an unwilling will when Herod would have put him to death that is with a will mixed with an unwillingnesse and some reluctancie And indeed the letter of the History both here and in Marke 6. doth seeme to side with Augustine that the plot was not laid by Herod but by Herodias thus to bring Iohn to death UERS 12. And his Disciples came and tooke up the body and buried it and then went and told Iesus It is evident by many passages in the Gospel Ver that the Disciples of Iohn did envie Christ and emulate his glory but now Iohn being dead they goe unto Christ and shew him vvhat had hapned vvhich argues that their former emulation vvas abated at least if not altogether â—â—nished Whence it may be demanded What was the cause that now they doe envie Christ as before First because they saw and perceived thy Christ and Iohn was led by one and the â—â—me Spirit and neither of them did envie or labour to suppresse the glory one of another but did rather labour and study to exalt the honour and fame of each other Secondly because Iohn being in prison had Answ 2 sent his Disciples to Christ that by his gracious words and miraculous workes they might learne that hee vvas the true promised and expected Messias vvhose Fore-runner he vvas VERS 13. When Iesus heard of it Vers 13. hee departed thence by ship into a desart place apart and when the people had heard thereof they followed him on foot out of the Cities Whether did Iesus depart Quest 1 Saint Luke saith into a defart Answ named Bethsaida Luke 9.10 that is the house of hunting because it was full of wild beasts and was therefore so called for the much hunting which was there used What was the cause of our Saviours departure Quest 2 unto that desart The cause was two-fold namely Answ First that hee might escape danger Herod had now beheaded Iohn and therefore when Iesus heard of it hee departed that hee might not fall into the Tyrants hands the time of his suffering being not yet come And this cause is here expressed by Saint Matthew Secondly that his Disciples might rest themselves and this cause is plainely laid downe by Saint Marke Chap. 6. verse 30 31 32. VERS 14. Iesus went forth Vers 14 and saw a great multitude and was moved with compassion towards them and hee healed their sicke From verse 13. to 22. is shewed our Saviours care for the multitude whence it may be asked What is the office of a good and faithfull Minister Quest 1 of Christ First to reduce from errour those that goe Answ 1 astray Secondly to cure the soules of those who are Answ 2 spiritually sicke Thirdly to feed those who are hungry or hunger Answ 3 starved And all these wee see here in Christ What are the signes of false shepherds Quest 2 First to seduce and mislead their flocks into Answ 3 errours And Secondly to sleight and neglect those who are sicke And Answ 2 Thirdly to devoure and prey upon those Answ 3 who are well and sound For all these are diametrally opposite unto Christ Quest 3 Who is the true and faithfull Shepherd of the soule Christ For Answ First it is hee who teacheth all and reduceth those who wander into the right way Iohn 6. Secondly it is hee who cureth and healeth all Psalme 36. and 103.3 and 107.20 Thirdly it is hee that feedeth all Psalme 104. and 145. And therefore those who teach and instruct in the truth and reduce stray sheep into the way of truth and feed the hungry and cure the sicke soules doe it by vertue of that power which is derived unto them by Christ Vers 19 VERS 19. And hee tooke the five loaves and the two fishes and looking up to heaven hâ—e blessed them Quest Why did Christ lift up his eyes unto heaven Answ 1 First to signifie that his power and efficacie in working Miracles was from his Father according to that Iohn 6. which hee saith I can doe nothing of my selfe c. Answ 2 Secondly to teach us that we must expect and desire that the use of the creatures may be blessed unto us by God we cannot hope that our meat will turn to the nourishment of our bodies except the Lord blesse it and give it this power neither can we expect a blessing from God except wee desire and pray for it And hence according to the present practise of our blessed Saviour wee use to give thankes before meat Vers 24. VERS 24. But the ship was now in the midst of the sea tossed with waves for the wind was contrarye Quest 1 What is here Allegorically meant by the ship and the sea Answ By the Sea is meant the World and by the Ship is meant the Church Quest 2 Why is the Church meant by the Ship Answ 1 First because as the Marriners and Passengers are saved in the ship from drowning so are the faithfull saved in the Church For as none were saved but those who were in the Arke so none can be saved but such as are within the Church for Extra Ecclesiam nulla salus Secondly because as the ship never abides Answ 2 long in any one certaine place so the Church is not tied to any one Citie or nation perpetually but as the Ship is carried by the wind so the Church is gathered by the Holy Spirit whether hee please for the wind blowes where it lists Iohn 3. Quest 3 What resemblance or Analogie is there betweene the Church and a Ship Answ For answer hereunto observe that in a Ship there are many things namely First there is Nauelerus the Master and Pilot of the Ship and this is Christ who is I. Potens an able Pilot and can defend the Church against all Pirats whatsoever II. Bonus a good Pilot and doth graciously gather up or let loose the saile as hee sees most fit 〈◊〉 sometimes his Church sailes with ful sailes and is in a prosperous and peaceable estate sometimes it is as it were becalmed and stands at a stay yea sometimes tossed to and fro with the waves But the good Pilots care is such that although it seeme for a while to make but a smal progresse yet he doth preserve it even then from danger III Sapiens Christ is so a wise Pilot and doth so direct this Ship his Church through quicke sands and rocks that at length it arrives to the haven of happinesse and eternal rest Secondly there are in a Ship Remiges the Mariners and these are the Ministers of the Church who helpe to manage this Ship and to carry or transport it from haven
to haven and from one Kingdome to another Thirdly in a Ship there are Vela sayles and Clavus a Rudder and this is the word of God whereby the Church is governed Fourthly there is Ventus wind now this is two-fold namely I. A faire wind which carries the Ship to his wished Port and this is the Holy Spirit who agitates and animates the sayles of the word II. A crosse contrary and tempestuous wind which endangers the Ship Now the hurtfull and troublesome winds are either I. Heretikes who deceive the simple and cause them to make shipwracke of faith as did Ebiâ—n Arius Cerinthus and divers others of old and many in our ages Or II. Tyrants who persecute the Church as did Maximinus Decius Diocletianus Iulianus and many moe besides Or Secondly Intra nos within us and this is the Devill who raiseth sometimes the wind of pride promising honour as he did unto Christ sometimes the wind of pleasure as he did unto David sometimes the wind of covetousnesse as hee did unto Nabal yea sometimes hee blowes one blast sometimes another according to the nature and disposition of him hee tempts Fifthly there are Conscensus the steps or ladder by which a man climbes up to the Ship This is Baptisme which is the ordinary admission and entrance into the Church For as Noah numbred the creatures which entred into the Arke by steps made for that purpose So by Baptisme the faithfull are publikely admitted into a covenant with God Sixthly there is Naulum the fraught or fare which is paid for passage over the sea in a Ship this is the Covenant which wee make with our Christ in Baptisme hee promiseth to carry us safe over the troublesome and dangerous sea of this world and bring us to our wished haven and wee promise him that wee will faithfully without fraud or coven pay our fraught He promiseth to bring us to our eternall countrey and immortall kingdome and wee promise him to render due and faithfull obedience throughout our whole passage and space of life Seventhly there is Coâ—â—eatus provision of victuals and diet which the Master of the Ship must provide for the Passengers So Christ gives bread to all the faithfull in the Church and invites those who are thirsty to drinke that is hee gives himselfe who is the bread which came downe from heaven Iohn 6. and his blood which is drinke indeed And these hee gives freely Esay 55.1 Eighthly there is Terminus ad quem the haven unto which the Ship is bound and this is the Ierusalem which is above which all the faithfull Patriarkes Prophets Apostles and blessed Saints have desired and longed for when they were on the sea of this world Verse 25 26. VERS 25 26. And in the fourth watch of the night Iesus went unto them walking on the sea And when his Disciples saw him walking on the sea they were troubled saying it is a spirit and they cryed out for feare § 1. In the fourth watch of the night Sect. 1 Wee may here observe that the Iewes divided their night into foure quarters or greater houres termed foure Watches each Watch containing three lesser houres The first they called Caput vigiliarum the beginning of the Watches Lament 2.19 The second was the middle Watch Iudg. 7.19 not so termed because there were only three Watches as Drusius would have it s Iudg. 7.19 but because it dured till midnight The third Watch began at midnight and held till three of the clocke in the morning h Luke 12.38 The fourth and last Watch was called the morning Watch Exod. 14.24 And began at three of the clocke and ended at six in the morning And this is the Watch here spoken of Now these Watches were called also by other names according to that part of the night which closed each Watch. The first was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Even The second was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midnight The third was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cock-crowing And The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Dawning Yee know not when the Master of the house will come at Even or aâ— Midnight or at Cock-crowing or at the Downing l Marke 13 35. Sect. 2 § 2. Walking on the sea Object It is questioned betweene us and the Church of Rome concerning the corporall presence of Christ whether a true body can be in a place and yet not occupy a place And Bellarm. lib. 3. de Euchar. Cap. 5. proves it thus from this verse It doth no more agree to a corporall substance or true reall body to fill and occupy a place then it doth to a heavie body to descend and sink downward or to a lucide and bright body to shine or to a coloured body to be seene or to a hot body to warme c. But God can make that a heavie body shall not sinke c. as is plaine from this verse where Christ vvalkes on the water and sinkes not and so also Luke 4.30 and 24.31 and Iohn 8 5â— Therefore a body may bee in a place and yet not occupy or take up the place First the proposition is false because all Answ 1 the other things may bee done supernaturally but they are not contrary to nature But for a Body not to be in a place is directly contrary to nature And therefore these are wrong conjoyned Secondly it is evident from Scripture that Answ 2 God hath made a heavie body not to sinke as hee did Iron to swim and the rest but wee have no Scriptures to confirme this that a body may bee in a place and yet not fill it and therefore these are unequally ranked Thirdly it is false which the Iesuite avoucheth Answ 3 namely that in Scripture wee reade of heavy things which weighed not c for the bodies of Christ and Peter were no lesse ponderous when they walked upon the water then they were before but onely when they so walked they were sustained by a divine power and therefore when Peters faith failed he began to sinke whence it is cleare that he was as ponderous then as ever but that hee was upheld by an Almighty arme Fourthly although the bodies of Christ Peter Answ 4 when they walked upon the water were made light yet even then their bodies remained in a place circumscribed and â—illed the place wherein they were And therefore there are not the like reasons of these instances Fifthly that which Bellarmine saith of the invisibilitie Answ 5 of Christs body is false because it alwaies remained in it selfe visible but it is said to be invisible in regard of the multitude from whom suddenly hee withdrew himselfe or whose sight miraculously he hindred from seeing him and therfore Luke 24.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them is added Scharp curs Theol. pag. 1474. § 3. And they cryed out for feare Sect. 3 The Disciples seeing one in the form of a man walking towards them upon the surface of the water thought certainly
the Law were condemned in this verse Therfore all unwritten Traditions must now be abolished To this Bellarmine answers two things namely Answ 1 First Christ condemneth not the ancient Traditions of Moses but those which were newly and lately invented Answ 2 Secondly Christ taxeth and findeth fault onely with wicked and impious Traditions To his first answer we answer two things viz. Replie 1 First the Scripture maketh no mention of any such Traditions of Moses Christ biddeth them search the Scriptures and not run unto Traditions Secondly these which our Saviour here speaks Replie 2 of seemed to be ancient Traditions bearing the name of Elders Traditions and they were in great authority among the Iewes most like because of some long continuance To his second Answer we answer likewise two things to wit First their Traditions were not openly and Replie 3 plainly evill and pernicious but had some shew of holinesse as the washing of pots and Tables and beds yea the Traditions of the Papists come nearer to open impietie and blasphemie then the Jewish Traditions did Secondly Christ in opposing the Scripture against Replie 4 Traditions therein condemneth all Traditions not written which were urged as necessary besides the Scripture What may wee safely hold concerning the Quest 1 Traditions of the Church First that besides the written word of God Answ 1 there are profitable and necessary constitutions and Eâ—clesiasticall Traditions to wit of those things which respect the outward decencie and comelinesse of the Church and service of God Secondly the efficient cause of all true Traditions Answ 2 is the Holy Spirit which directs the Bishops and Ministers assembled together in Councell or Convocation for the determining of such orders and Constitutions according to the word of God and doth also direct the Churches in the approving and receiving of such Traditions Thirdly no Tradition of the Church can constitute Answ 3 or ratifie a Doctrine contrary to the written word of God neither any rite or ceremony for both Constitutions and Doctrines ought to be agreeable at least not contrary to the written word And as all Civill Lawes ought to have their beginning from the Law of nature so all Ecclesiasticall Traditions from the word of God Rom. 14.23 and 1. Corinth 14.26 40. Fourthly although Ecclesiasticall Traditions Answ 4 may be derived from the word yet they are not of equall authority with the word How may the true Traditions of the Church Quest 2 be known or discerned from humane and superstitious Ordinances By these foure notes and marks to wit Answ First true Traditions are founded upon the word and consentaneous unto the word and deduced derived and taken from the word Secondly true Traditions are profitable for the conserving and promoting both of piety and externall and internall worship Thirdly true Traditions make for the order decorum and edification of the Church And Fourthly are not greevous and intollerable as the Traditions of the Pharisees were and the Papists are Matth. 23.4 VERS 4 5 6. For God commanded saying Honour thy Father and Mother Verse 4.5 6. and he that curseth Father or Mother let him die the death But ye say whosoever shall say to his Father or his Mother It is a gift by whatsoever thou mightest be profited by me And honour not his Father or his Mother he shall be free Thus have yee made the Commandement of God of none effect by your Tradition Sect. 1 § 1. Honour thy Father and thy Mother Quest 1 Whether is the Father or Mother more to be honoured and loved Answ 1 First Children can never honour and love parents that is either Father or Mother enough because we are imperfect in our Obedience to every precept Answ 2 Secondly I conceive that a vertous Father is more to be honoured and loved then a vitious Mother and contrarily a vertuous Mother more then a vitious Father because there is Tantundem aliquid amplius a naturall Relation to both but a spirituall Relation onely to the vertuous and godly We are commanded principally to love our heavenly Father best and caeteris paribus to love those best next him that are neerest unto him in love and most like unto him in purity Answ 3 Thirdly if we speake properly positively and without any Relation to any thing understanding the Question thus Whether the Father In quantum est pater as hee is the Father or the Mother as she is the Mother be more to be honoured and loved then with the Schoolemen I answer that the Father is more to be loved and honoured then the Mother And the reason hereof is this because when we love our Father and Mother Qua tales as they are our Father and Mother then wee love them as certaine principles of our naturall beginning and being Now the Father hath the more excellent cause of beginning then the Mother because the Father is Principium per medum Agentis Mater autem magis per modum Patientis materiae And thus if wee looke upon Father and Mother Secundum rationem generationis then we must confesse that the Father is the more Noble cause of the Child then the Mother is If the learned Reader would see this prosecuted let him read Thomas 2.2 q. 26. Art 10. And Arist etheâ— lib. 8. And Anton. part 4. tit 6. Cap. 4. § 8. And Aurtum opus pag. 60 b. Answ 4 Fourthly if we speake of that love and honour which is due unto parents according to their love towards Children then we answer that the Mother is more to be beloved then the Father and that for these reasons viz. I. The Philosopher saith because the Mother is more certaine that the Child is hers then the Father is that is his he beleeves it is his Child but she is sure that it is hers II. Because hence the Mother loves the Child better then the Father doth Arist lib 9. ethic III. Because the Mother hath the greater part in the body of the Child it having the body and matter from her and but only the quickning vertue from the Father h Arist de gen animal lib. 1. IV. Because the Mother is more afflicted for the death of the childe than the Father is and doth more lament the adversity thereof than his Father doth Solomon saith Prov. 10. A wise Son rejoyceth his Father but a foolish Son is a heavinesse to his Mother From whence some say that Fathers in regard of their naturall constitution of body which naturally is hot and dry do more rejoyce when their children are promoted unto honour than the Mothers do but Mothers in regard of their naturall constitution which naturally is cold and moist do more mourn and lament for the losses and crosses of their children than the Father doth But I will neither trouble my self to prove this nor perswade my Reader to beleeve it but leave it to the Philosophers and Schoolmen to be decided and discussed V. Because the mothers part is more laborious
Aristotle is the instrument of sciences for Petrus differs from Petra as Dialecticus from Dialectica namely because both are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This reason is drawne from Augustine Tract 124. in Iohn and Basil serm de poenit and Ambrose serm 84. IV. This may further bee confirmed from Scripture as First from this very Text where wee see the Evangelist doth thus expresse the mind meaning of Christ Thou art Peter and upon this Rocke will I build my Church in which words wee see Peter clearely distinguished from the Rocke both in gender and person which were absurd if both the members were to be understood of one Peter for if so then the words should have bin thus Thou art Peter and upon thee Peter will I build my Church Now wee not being able to teach the Holy Ghost to speake must take the Scripture as spoken and meant by him Secondly that Christ founded not his Church upon Peter but upon the Rocke of his confession doth further appeare by the Text what was his confession That Iesus Christ was the Sonne of God Then this faith of Peters is the foundation of the Church which foundation Paul affirmeth to bee Christ 1 Cor. 3.11 Thirdly this may further be confirmed from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Church thou art Peter and upon this Rocke will I build my Church which words signifie the whole edifice which consists of divers parts and is called the Church whereof there are principally these two parts namely the Militant Church and the Triumphant Now there is nothing in all Christs words which may be restrained unto one part onely namely to the Militant excluding the Triumphant Now it is granted on all hands as most certaine that these two parts have but one foundation And therefore if Peter be understood by that Rocke upon which Christ promiseth to build his Church then it will follow that Peter is the foundation and head of the Triumphant Church as well as Militant and consequently the Pope which is so false that I perswade my selfe every ingenuous Papist would blush to affirme it t Cham. de Pontif. lib. 11. cap. 2. fol. 377 Fourthly this may yet further bee confirmed from this verse because Christ said not to Simon Thou shalt be Peter but thou art Peter and there fore if both these enunciations be one in signification Thou art Peter and Thou art a Rocke then it is necessary that now when Christ spake this Peter should have beene a Rocke immoveable but this is false because presently after he fell foully and dâ—nied his Master shamefully whereby he shewed that hee was not as yet so confirmed and rooted in Christ that hee could adhere unto him without any staggering which yet notwithstanding he did afterwards when he had received the Holy Spirit And therefore the Rocke did not betoken Peter because now hee was no Rocke Fifthly the Apostle Paul saith positively 1 Cor. 3. Another foundation can no man lay besides that which is laid which is Iesus Christ wee may adde hereunto the testimony of Gregory u Greg lib. 28. mor. cap. 6. Cum in sacro eloquio non fundamenta sâ—d singulari numero fundamentum dicitur nullus alius nisi ipse Dominus designatur Whensoever in the holy Scriptures wee reade of a foundation in the singular number we must understand it of Christ For if as the Apostle affirmes besides Christ there can be no other foundation of the Church then without doubt it cannot be proved by any argument that Peter is the Rocke upon which the Church is built For that upon which the Church is built Eccles 2.20 is the Churches foundation which is Christ and not Peter For Peter himselfe was built upon Christ and so also were the rest of the Apostles yea the whole Church of God Indeed Peter may be called a foundation Revelat. 21.14 because by preaching the Gospel he founded the Church in this sense the other Apostles are called foundations But grant that Peter is that Rocke which doth so sustaine the whole Church that the gates of hell cannot prevaile against it which none dare affirme that are in their right wits yet what is this to that Monarchy of Popish and Romish Bishops which all their adherents labour so much for It is one thing to sustaine a house and another to governe it by a Monarchicall command and rule Neither can the Popes by this their externall Monarchicall governement either defend any one member of the Church against the gates of hell or themselves who are swallowed up of death And therefore wee may pitty the Church of Rome whose Rocke even according to their own confession may sinke downe into hell and be overcome by it For themselves acknowledge that the Pope who is the head and foundation of the Church may be damned eternally Sixthly and lastly it appears evidently that the Rocke in this place doth signifie Christ and not Peter by the testimonie of the Popish Writers themselves First venerable Bede saith Metaphoricè Petre dictum est super hanc Petram id est salvatorem quem confessus est aedificatur Ecclesia c. Bede in Matth. 16. Christ saith Metaphorically to Peter upon this Rocke that is upon the Saviour of the world whom thou hast confessed wil I build my Church Secondly to summe them up together as our Reverend Prelate doth v Bishop Mort. pag. 276. Their learned Expositor Lyra their honest Preacher Ferus and Cardinall Hugo by Rocke expound Christ yea their common Glosse upon the Papall Decrees fixeth a Credo that is a beliefe upon it and their Cardinall Cusamus is confident in the matter and ventureth against their Notwithstanding to affirme that by the Rocke is meant Christ Thirdly some of the Iesuits themselves have neither feared nor blushed to affirme it Pererius Comment in Dan. 2. in ea verba lapis abscissus saith that Christ is that Rocke noting the place of Matth. 16. upon the which the Church is built And Salmeron Comment in Ephes disp 16. sheweth that Christ is the foundation And thus much may suffice I hope unto any indifferent Reader in answer to their first objection The Papists produce these words Thou art Peter Object 2 and upon this Rocke c. to prove that the Pope cannot erre they reason thus In this place Peter is called the Rocke and foundation of the Church and withall every one of his successors is the Rocke and foundation thereof Now the name of a Rocke doth denote constancie and solidity and an immoveable stability And therefore if the Pope erre in faith as hee is Pope hee cannot bee called the Rocke of the Church Further seeing the building that is the Church it selfe cannot fall then neither can the Pope the foundation thereof for a house and building hath its stability and firmenesse from the foundation upon which it is built First this whole Argument is taken from a Answ 1 false exposition of the place for
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
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
time and opportunity to tempt us unto that which is evill that the experience of these may make us avoid them the better Fifthly it is good for a man to be truely religious because such have peace quiet and spirituall security Matth. 11.29.30 Those who belong not unto Gods Church have care disturbance feare and trouble yea safety no where for the wicked flee when no man pursues them but unto the righteous there is peace and a sure resting place Sixthly it is good for a man to bee of Gods flock and one of his fold because such have internall joy comfort and consolation yea can rejoyce in the midst of affliction Now this spirituall rejoycing springs from these three roots to wit I. From humility in the understanding And II. From purity in the affections And III. From sincerity and truth in the performance of the good will of God For he that is humble and lowly in his own eyes and base and vile in his own conceit and pure in his heart and affections and sincere in his life and without hypocrisie in his obedience cannot but have a great deal of joy and rejoycing within Seventhly it is good for a man to be a member of Christs Church and a servant in this house because then he shall alwayes dwell in Christs presence and be in his sight Peter saith here Master it is good for us to remain where we are and why because Christ was there and because he was ravished with his glory So those who are of his little flocke shall alwaies enjoy his presence and see his face Eighthly it is good for a man to be a religious member of the Church because then he shall enjoy the society of the Saints Peter shewed the delight he had in the company of Moses and Elias by his desire to make Tabernacles for them and great is the comfort that the Children of God find in the society one of another but the joy they shall have in the fellowship of the Saints in Heaven passeth knowledge and exceedeth expression Ninthly it is good for a man to be a member of the spirituall Church because then he will not regard nor inordinately love the world Peter forgets the world and all the pleasures and delights thereof saying Master It is good for us to be here and those whose hearts are ravished and enflamed with the love of God and who are assured of a portion in the Kingdome of Heaven doe lightly regard the things of this world Tenthly it is good for a man to be in the fold of the true Church because then hee will die the more confidently and cheerfully whereas on the contrary the remembrance of death is bitter to of those who are without the wall of the Church Lastly it is very good for a man to be in the Church Militant because great shall his reward and glory be in the Church Triumphant but of this we spake before Chap. 16 26. And thus we see that it is good for us to be here viz. in Religion and the true Church § 2. Let us make three Tabernacles Sect. 2 The Papists say that the Pope cannot erre Argum. we deny this and prove the contrary by this Argument If Peter may erre yea did erre then the Pope which they say is his successor cannot be exempted from erring but is subject to erre But Peter erred therefore the Pope may That Peter erred St. Hierome proves from this place and that First because he was contented and sufficiently satisfied in the contemplation of Christs humanity whereas blessednesse is essentially placed in the contemplation of his Divinity which St. Peter then saw not Secondly because he sought and desired a mansion on earth whereas he should have desired a heavenly mansion according to that of the Apostle we have here no abiding City but we seek one which is to come Thirdly Peter erred because he was unmindfull of the rest of the Apostles whereas he should have wished them the enjoyment of the society of their Saviour as well as himself but contrarily he saith Master it is good to be here although there be but a fourth part of thy Disciples with thee Sect. 3 § 3. One for thee one for Moses and one for Elias Quest Whether do the blessed soules being separated from the bodies know one another Or whether shall the Saints know one another in Heaven Answ That they shall appeares by these reasons namely First Adam in his estate of integrity knew Eve as soon as he saw her Genes 2.23 Therefore in heaven much more shall the Saints know one another because their knowledge is there more perfect in degrees then Adams was in Paradise Secondly because Peter here having but a tast of the glorious estate and condition of the Saints in Heaven knows Moses and Elias and therefore those who are perfectly glorified shall much more know one another Thirdly the Saints in Heaven shall mutually love one another with a true and perfect love and therefore also shall know one another A man may love things which he never saw but scarcely things which he never knew Fourthly those who are in Hell are endued with such a knowledge that they can know this or that man Dives being in Hell sees that is knows Lazarus in Abrahams bosome and this knowledge is given them for an augmentation of their torment And therefore much more the elect and blessed Spirits know one another because that addes unto their happinesse and helpes to make it compleat Fifthly the near Relation the Saints have one unto another helps to convince this truth For what are they They are al Children of one father all Servants of one Master all members of one body and therefore undoubtedly they shall all know one another Sixthly but yet no carnall thoughts or imaginations must be had either concerning the knowledge or the love of the Saints in Heaven as though a man should know his wife or Children or friends better then others or love them better then others for this conceit savours of the flesh and flesh and blood cannot inherit the Kingdome of Heaven all things there being spirituall for as there shall be a new Heaven and a new earth so also there shall be new men and new affections and new loves which shal be perfect and without any dregs Verse 5 Vers. 5. While he yet spake behold a bright Cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear him § 1. And behold a voice came from Heaven Sect. 1 It is not unworthy our Observation to mark That God revealed himself to his servants foure manner of wayes to wit Now of these three we have to treat of elsewhere First by the gift of Prophesie Secondly by ordinary inspiration of the Holy Spirit Thirdly by Vrim and Thummim light and perfection Fourthly by Bath-col per filiam vocis by a little small voice or an eccho whereby he
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
Christians life for the better understanding hereof observe that there is a three-fold scope and end of a Christians life all which eâ—â—s are crossed and twarted by him who gives offence I. We were â—reated for Gods glory Those who offend doe I. Dishonour God And II. We were created for our brethrens edification Those who offend doe II. Infect their brethren And III. We were created for the salvation of our owne soules Now contrarily Those who offend doe III. Ruin and destroy their own souls For the better understanding of this we must yet observe that there is a double scandall or offence namely First in unlawfull things as Rom. 2.24 and 1 Cor. 5.12 and 2 Cor. 11.29 Now woe unto him by whom such offences come Secondly in lawfull things as Rom. 14.13 and 1 Cor 8.13 Now concerning these wee lay down this Rule That as Religion regulates Christian charity so love should regulate Christian liberty 1 Iohn 10.20 We expound and explain the Rule thus viz. I. This must bee understood of indifferent things not of Religious for wee must not for our love unto our brother omit or neglect any religious dutie or worke but wee may and ought to forbeare indifferent things if our brother be offended by them II. This must bee understood of indifferent things so long as they remaine indifferent and free and not of those things which are commanded by lawfull authority our love unto our brethren must not make us to disobey the Magistrate but if no such command be then wee must not offend them but for beare those things which are offensive III. This must be understood of infirme and weak brethren and not of those who are refractory obstinate and perverse Those who are weak and desire to be informed wee must be carefull not to offend as much as in us lies those who are obstinate and self-willed we need not be so carefull to please Quest 5 It is questioned amongst Divines whether Protestants with a safe conscience may go to the Popish Masse or not Answ To this a Reverend Prelate of our Church doth answer negatively and amongst other reasons brought for the confirmation of his answer produceth this drawn from this place because if any of our Religion goe unto their Masses hee sins against his brethren and principally those who are weak before whose feet he laies a stone of offence while by his example he allures and enticeth them unto the same liberty whereby their consciences must necessarily bee polluted Now that it is a sinne thus to offend them appears by these words Woe be unto that man by whom the offence commeth Neither can it be denied but that in so doing hee gives offence at least to the weak because an offence is nothing else then something said or done Minus rectum which gives unto another an occasion of stumbling and falling Now this deed of going to Masse doth give occasion to the weak to suspect that Masse is not a wicked idolatrous action and so consequently makes a way for him to incline and fall unto Popery and Superstition And therefore they sin who do so h Bishop Davenant qu. 7. determ pag. 40. Vers 8.9 VERS 8 9. Wherefore if thy hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maâ—â—ed rather thâ—n having two hands or two feet to be cast into everlasting fire And if thine eye offend thee pluck it out and cast it from thee it is better for thee to enter into life with one eye rather then having two eyes to be cast into hell fire Something hath beene said of these words before Chap. 5 29.30 And therefore I will onely adde a word or two to what hath been spoken Sect. 1 § 1. If thy hand or foot or eye offend thee Si sâ—â—ndâ—lâ—â—â— if it shall offend thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was said before comes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Claudiâ—s as if our Saviour would say faciet clandicart Whence we may note Observ That sin makes men stumble and halt and fall into danger Rom. 11.11 12. and 14.4 1 Cor. 10.12 and 2 Cor. 11.3 The truth hereof further appears thus wee are commanded First to stand fast in faith and obedience Rom. 11.20 and 1 Cor. 16.13 Galath 5.1 Ephes 6.13 and 2 Thessal 1.15 and 1 Pet. 5.12 and Colos 4.12 and 1 Thessal 3.8 And Secondly to walk in the wayes of God Colos 1.10 And Thirdly to run the race of his commandements Rom. 9.16 and 1 Cor. 9.24 Galath 5.7 Now to fall is opposed to all these namely to standing walking and running For sin makes men fall either I. From obedience and that either Finally as Heb. 6.6 or Dangerously as Hebr. 12.15 Or II. From faith Galath 5.4 and 1 Tim. 6.21 What is here required of us Quest First wee must take heed of Apostasie that Answ 1 being a sin unpardonable Heb. 6.6 and 1. Iohn 5.16 if it be I. After illumination II. If it be a totall relapse III. If it bee conjoyned with presumption against the holy Spirit Hebr. 10.26 there remaines then no more sacrifice for sin Secondly wee must take heed of the cosen Answ 2 Germaine or rather brother unto this Apostasie namely the contempt of Christ or the Spirit or the Word and graces of God These which follow were the great sins of the Pharisees to wit I. They spake against Christ and his Word Matth. 12.25 and Marke 3.22 Hee casteth say they out Devils by the helpe of Beelzebub c. II. They contemned the means of grace the Word and Sacraments III. They abused the gifts and graces of the Spirit namely illumination and compunction IV. They spake often against their own consciences And therefore wee must take heed of these sinnes which lead unto a totall relapse wee must not speak against Christ or religion wee must not despise the means of grace that is either neglect or abuse the Word or Sacraments wee must walke according to our light and knowledge and be obedient to all the good motions of the Spirit and we must principally beware of sinnes against conscience because they lead unto Apostasâ—â— and Atheisme Yea Thirdly wee must take heed of all sinne Answ 3 whatsoever because nothing is so little that it shall goe for naught Yea because every sinne is mortall Wee must beware wee fall not I. From the course of our obedience and service of God unto the service and obedience of Sathan And II. From the liberty of the sons God into the snares and captivity of sin and satan 1 Timothy 2.25 III. We must take heed that we decline not from the grace of God for so long as we live holily God will protect us but if we tempt him we may justly fear that he will leave us IV. We must beware lest we fall from the comfort of the holy Spirit Ephes 4.29 we must not grieve the holy Spirit V. We must take heed
bestow grace by CHRIST and the benefits that wee reape by him It lets us see how wee are justified before God by Christ and how for his sake God is reconciled unto us promising peace and joy unto us in Soule here and glory and felicity in Heaven hereafter and thus it workes comfort and sweet consolation What is the office and use of the Law that our Quest 2 Saviour sends this young man unto it keepe the Commandements First the Law of God doth admonish all Answ 1 men of that rule of righteousnesse unto which God created them yea which they were able to observe and keepe when they were first created and which God justly yet requires of all Wee know that in civill things the violation of a Law doth not take it away or abolish it but although there be transgressions of the Law daily yet the Law stands firme So Adams breaking of the Law hath not abolished this rule of righteoosnesse which was given unto man at first to walke by but it is immovable and doth still expresse and shew that Righteousnesse and obedience which men owe unto God as unto their Creator And this Law the Lord would have to be made knowne unto all men that every one might understand his obligation thereunto Secondly the Law doth leade us to the acknowledgement Answ 2 of an infinit debt that is it humbles it terrifies it condemnes unto perpetuall Prison all the violaters of the tenne Commandements Matth. 18. The Law accuseth Iohn 5. There is one which accuseth you even Moses it kils men and leaves men deprived of all comfort it affects with shame and blushing Our Saviour being about to leave the Earth Luke 24. gives charge to his Apostles to preach Repentance and therefore the office and use of the Law is to urge and perswade unto contrition and sorrow for sinne and the breach of the Law Yea without the true knowledge of the Law either Epicurisme or Pharisaisme doth raigne amongst men Thirdly the office and use of the Law is to Answ 3 shew to those who are regenerated and justified according to what Rule their obedience should be begun exercised and continued Iohn being asked by divers of his Hearers what they must doe Answers they must be just charitable and faithfull and bring forth fruits worthy of repentance Luke 3.8 11 12. c. Which workes were prescribed unto them in the law and from it And all those precepts which Christ ever and anon gives concerning good workes are agreeable unto the Law and therefore our lives must be framed according to the rule of the Law and the direction thereof Quest 1 Why must the law be observed Answ 1 First because God commands it Now an Argument drawne from the authority of Christ or God should be of great force with Christians CHRIST would not dissolve the Law Christ ever and anon sends us unto the law and God commands us to obey the Law and therefore great reason there is that wee should labour and endeavour to observe and keepe the Law Answ 2 Secondly the observance of the law is the worship of God for the workes commanded in the Law are in themselves good and the Law is a manifestation of God and his will and therefore we ought to labour to obey it Answ 3 Thirdly wee should be carefull to observe the Law because thereby we labour to imitate God Math. 5.48 and 1 Peter 1.13 c. And Answ 4 Fourthly because in so doing we glorifie our God Math. ◠16 Philip. 2.15 And Answ 5 Fifthly because by our obedience we testifie our love unto God Iohn 14.15 And Answ 6 Sixthly because thereby wee confirme our election and vocation 2. Peter 1.10 And Answ 7 Seventhly because by inuring of our selves unto good workes we shall facilitate our obedience Vsus Promptos facit Use makes men perfect and prone both I. Unto a holy labour in that which is good And also II. Unto a godly warring and fighting against sinne and whatsoever is evill And Answ 8 Eightly we ought to strive to obey the Law and to fructifie in the practice of holy workes because the felicity and happinesse of our estate doth encrease by the augmentation of our sanctity and the nearer we approach to the nature of blessed Spirits Answ 9 Lastly by our observation of the Morall law we shall be a meanes to winne and gaine our Brethren Philip. 2.15 and 2. Peter 1.12 And therefore great reason there is that we should labour to obey it Sect. 4 § 4. Iesus saith unto him These c. Quest Why doth our Saviour here in answer to the young mans question omit the Precepts of the first Table and recite onely those of the second Answ 1 First not because the Precepts of the second Table are chiefe in dignity or more excellent then the first for the duties of the first are more excellent then the duties of the second Nor Answ 2 Secondly because the more principall Precepts of the first Table doe not belong unto the present cause namely salvation for they are principally requisite unto salvation But Answ 3 Thirdly our Saviour names onely the duties of the second Table because in these wee are most easily deceived and soonest by Sathan and our owne corrupt nature over-reached And Fourthly because our true obedience to the Answ 4 second Table is but a fruit effect or consequent of our obedience unto the first He that is carefull to performe those duties which God requires of him in the second Table towards his Brother and that because God requires it gives unto the world a good argument and testimony of his obedience unto God in the duties of the first Table Read Galath 5.6 and 1. Iohn 4.20 Fifthly our Saviour to this young man recites Answ 5 onely the precepts of the second Table because the Jewes held these so vulgar easie that there were few but thought that they observed and kept these sufficiently enough as this young man plainly saith All these have I kept from my youth vp And therefore for the suppressing of this presumption and rectifying of this vulgar errour our Saviour by the rehearsall of these precepts would teach them that they observe and keepe none of them as they ought to doe § 5. Honour thy Father and thy Mother Sect. 5 What is the honour that Children owe unto Quest 1 rheir Parents To this the Hebrewes answer Answ They owe unto them maintenance and reverence they should give them meat drinke and cloathing they should lead them in and lead them out And they adde further we reade Honour the Lord with thy substance and Honour thy Father and Mother thou art to honour God with thy substance if thou have any substance but thou art to honour thy Parents whether thou have any substance or not for if thou have not thou art bound to begge for thy Parents So saith R. Salomon in his Glosse vpon Levit. 10.3 Whether ought wee to love our Parents or Quest
is impossible by the two latter sorts of impossible things because it is contrary to the nature of a true body and includes contradictions as is proved clearely afterwards Chap. 26.26 Answ 5 Fifthly if these kindes of impossibilities be excepted wee may then say with the Angell That with God nothing is impossible Luke 1.37 or with the Lord of the Angells in this verse Though with men many things be impossible yet with God all things are possible for there is nothing that can be either spoken of or imagined which as not subject unto his power For the better understanding and confirming hereof observe that there are three causes onely why some effect cannot be accomplished by some agent none of which have place in God The causes are these I. The first is because there is no similitude betwixt the effect and the agent as there must needs be but what is there that hath not some resemblance with God If thou have a being it is like to God in being who is a most perfect being and therefore every thing that either is or may be is subject to his power II. The next cause why an agent cannot produce an effect may be because the effect is more excellent then that the agent can accomplish it therefore corporall substances cannot beget spirituall nor inferiour superiour But there is nothing more excellent then God who is excellencie it selfe III. The agent may want matter to worke vpon and can neither provide it of himselfe nor procure it from others But this can never hinder God who hath no need of matter for if it please him to use it he can create it of nothing And therefore it is as cleere as the light that all such things as in nature are and are not contrary to the nature of God are subject to his power Sixthly unto the place wee answer that Answ 6 CHRIST here sheweth That it is as impossible for a rich man that is high minded and trusteth in his riches to enter into heaven as for a Camell to passe through the eye of a needle but it is possible with GOD to give rich men humble and lowly minds and so make than fit for his Kingdome and also to make the Camell lesse and so draw him through the eye of a needle Seventhly the Consequence of the argument Answ 7 is not good they argue thus to GOD nothing is impossible and therefore he can make the body of CHRIST to be in many places at once Now wee know that A posse ad esse non valet consequentia Such a thing may be therefore such a thing shall bee or God can doe such a thing therefore hee will doe such a thing followes not neither is the question betweene us and the Papists concerning the power of God what he can doe but concerning his will what he doth or will doe Eightly it is not proved out of this place Answ 8 that God can or will draw the huge body of a Camell through a needle the Beast remaining still of that bignesse no more then it is possible for God to bring a proud rich arrogant man to Heaven his affections not being altered Now wee say that both these are impossible unto God not because he cannot in his absolute power doe them but because they are contrary to his will and ordinance For the one is against the law of Justice to bring a wicked man to Heaven and the other against the Law of nature to cause a great Camell to passe through a small needles eye Ninthly the thing aymed at in the Objection Answ 9 wee say is impossible It is impossible that God or his word should be false now the word saith that the â—ody of Christ shall remaine and abide in heaven untill the time of the restitution of all things Acts 3.21 And therefore it is impossible that now his body should be on earth ordinarily and in divers places at once as they teach But the impossibility and absurdity of transubstantiation is sufficiently illustrated afterwards Chap. 26.26 If the Reader would see how some things which wee have said are excepted against by Bellarmine let him read Willets synops pag. 609. and Scharp de sacra Caena Page 1463. Vers 28.29 VERS 28.29 And Iesus said unto them verely I say unto you that ye which have followed mee in the Regeneration when the Sonne of man shall sit in the Throne of his glory ye shall also sit vpon twelve Thrones judging the twelve Tribes of Israell And every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my names sake shall receive an hundred fold and shall inherit everlasting life Sect. 1 § 1. Yee which have followed mee in the Regeneration Concerning this head of Regeneration many necessary questions may be propounded and because they are necessary I will not balke them and because many I will not enlarge them all Quest 1 What is Regeneration Answ 1 It is a worke of God wrought by the word whereby hee infuseth the holy Spirit into the whole man for his owne glory and our salvation The severall branches of the Definition are these namely First Regeneration is the worke of God not the worke of man and hence they which are regenerated are called his workemanship Ephes 2.10 And the worke is appropriated unto him as the Author of it Iohn 13. and 3.6 and Ezech. 36.26 Secondly Regeneration is wrought by the meanes and ministery of the word Psalm 19.7 Iohn 15.3 and 1. Peter 1.23 and 2. Peter 1.5 And therefore if we would be regenerated we must attend carefully to the word as followes by and by Thirdly in Regeneration the Lord infuseth his Spirit into the whole man and worketh a true and holy change in all the parts of the soule Wisdom 12.11 and 1. Timoth. 1.7 Fourthly God workes Regeneration in the heart of his Saints both for his and their glory where we may observe that as there was a double aime and end in the Worker of Regeneration so there should be in those in whom it is wrought First the Person working the worke of Regeneration aimed therein I. At his owne glory Proverb 16.4 And II. At the good glory and eternall felicity of those whom he Regenerates Therefore Secondly the persons in whom the worke of Regeneration is wrought should aime I. Principally and above all to glorifie their God in their lives and conversations who hath done so great things for their soules 1. Corinth 10.31 And II. Next thereunto they must be chiefly carefull to worke out the worke of their salvation with feare and trembling Philip. 2.12 because nothing doth so nearely concerne them next unto Gods glory as the salvation of their soules By what steps or degrees doth the worke of Quest 2 Regeneration proceed Or what are the degrees of Regeneration First the Spirit of God and the Spirit of contrition Answ 1 doth shew us our sinnes that is not onely the guilt
and danger but also the turpitude and filthinesse of sinne and doth teach us not onely to detest the punishment of sinne but even sinne it selfe yea not to hate God who is the avenger of sinne or righteousnesse and holinesse which are contrary to sinnes but to hate our selves for the violation of the rules of righteousnesse and the provocation of so gracious and good a God I might enlarge this particular but I will but onely briefely branch it out into a double worke of the holy Spirit to wit I. The Spirit of God doth shew us three things namely First our guilt that is how wee have transgressed and violated the whole Law of God and therefore if God should call us unto judgement or enter into judgement with us wee must needs accuse our selves and confesse that wee are guilty of the transgression and breach of the Law And Secondly our danger wherein wee are by reason of our sinnes the wages of sinne being death Rom. 6.23 and the reward of the violation of the Law eternall condemnation And Thirdly the pollution and filthinesse of sinne how that it is out of measure sinfull and a thing most loathsome both in it selfe and unto the pure eyes of our heavenly Father II. The Spirit of God doth negatively not teach unto us these two things viz either First to hate God because he is the punisher and avenger of sinne or because he will not suffer us to sinne without punishment for this the malignant Spirit teacheth to men who have given themselves over unto sinne Or Secondly to hate righteousnesse and true holinesse because they are contrary unto our sinnes lusts and vile affections and because for the violation of the rules of righteousnesse and holinesse wee are punished and plagued For this Sathan and our owne corruption teacheth unto us and not the good and blessed and holy Spirit of God III. The Spirit of God affirmatively teacheth these three things unto us namely First to hate the punishment of sinne the Spirit teacheth us that it is a fearefull thing to fall into the hands of God because he is a consuming fire and that those who continue to transgresse an infinite Law and to offend an infinite Law-giver shall be infinitly punished with torments intollerable though alwayes tollerated and borne and therefore wee are taught by the Spirit to hate these punishments which are the reward of sinne And Secondly to hate sinne it selfe which is the cause of this punishment and that with a perfect hatred yea not onely in regard of the punishment of sinne but in regard of sinne it selfe it being in its owne nature a thing worthy to be detested and abhorred Yea Thirdly the Spirit teacheth us to hate our selves for our folly and madnesse that have loved and delighted in those things which are both infinitly evill and ougly in themselues and shall be so severely and unspeakably punished without repentance And this is the first degree and steppe unto Regeneration Answ 2 Secondly the Spirit of God doth excite and stirre vp in us an unfained desire of the remission and pardon of all our sinnes and this is the second step and degree of Regeneration Now because a wicked man may desire to have his sinnes forgiven him it will not be amisse to observe the difference betweene the desire of the Regenerate and unregenerate man I. The desire of the Regenerate is serious and solide they conceive sinne to bee an infinite evil and a thing so odious unto God that it separates him from man Ierem. 5.25 And therefore so long as they are not certaine that their sinnes are remitted they are uncertaine of the presence of God in them or of his love unto them or of their reconciliation unto him yea untill they are sure that their sinnes are done away they cannot have any true peace of conscience or spirituall rejoycing Now as they earnestly and unfainedly desire to be certaine of all these viz of the presence and love of God and reconciliation unto him and peace with him and with themselves and of the joy and consolation of the Spirit in themselves So they incessantly and heartily desire the assurance of the pardon of their sinnes without which assurance they cannot be assured of the other II. The desire of the unregenerate is a confused and fleeting desire he wisheth often that his sinnes were pardoned but the desire thereof doth not constantly possesse his heart hee may desire remission remissely sleightly and casually but not seriously and solidly or vpon those grounds whereby it is desired by the Regenerate man III. The Regenerate man desires rather to be purged from the evill of sinne then freed from the evill of punishment When the child of God groanes both under the burden of sinne and of punishment and is sensible of both the Evils then he desires to be freed first from the guilt and filth of sinne as the greater evill and prayes unto God more heartily to wash him and purge him and cleanse him from his pollution then to ease him of his paine IIII. The unregenerate man is more sensible of the evill of punishment then of sinne and more desirous to be freed from that then this Thus this earnest and unfained desire of the assurance of the pardon and remission of sinne is the second degree of Regeneration Thirdly the next step and degree of Regeneration Answ 3 is the Spirit of supplication and prayer now three things are here to bee examined by us namely I. Whether pray wee daily unto God to pardon our sinnes and to regenerate us And with David cry unto the Lord to create cleane hearts and renew right Spirits within us Psal 51.11 And II. Whether can wee commit our selves unto the Lord and expect with willing obedience the revelation of his will can wee when wee pray say unto the Lord I flee unto thee O Lord doe unto mee as shall seeme good in thy eyes And III. Whether doe wee obtaine our requests at Gods hand or not wee should marke the returne and fruit of our prayers and see whether with the King of Niniveh and the prodigall Child our prayers be heard and our suites granted For if wee can fervently pray and faithfully commit and commend our selves unto the good will and pleasure of God and obtaine our suites at his hands we may be comfortably perswaded that we are regenerated because God heares not sinners Iohn 9.31 Fourthly the last degree and highest step of Answ 4 Regeneration is the testimony evidence and pledge of the Spirit whereby is sealed unto us and wrought in us the certainty of tho love of God together with a full purpose of heart to walke before the Lord all the dayes of our lives And therefore wee should examine our selves whether the Spirit of God witnesse unto our spirits that God loves us and that in love unto him wee purpose to give our selves wholly up unto him Who are Regenerated Quest 3 Onely those who are endued with the
knowledge of God and the faith of Christ Answ What is Regenerated in those who are regenerated Quest 4 The whole man that is Answ as well the body as the soule but it begins in the mind and therefore the Apostle exhort us to labour to be renewed in the spirit of our minds Ephes 4.23 Rom. 12.2 Who Regenerates Quest 5 CHRIST as God by his Spirit Answ and hence the Apostle saith Yee are taught by Christ Ephes 4.21 and yee are created anew according to God vers 24. Unto whose examplar or according to whose Quest 6 patterne is Regeneration to be wrought According to the exemplar Answ and similitude of Christ For those who are regenerated must labour and endeavour to be like unto Christ 1. Iohn 3.3 Wherein doth Regeneration consist Quest 7 In the putting off the old man Answ and putting on the new Ephes 4.22 What are the parts of this new man which is Quest 8 to be put on True righteousnesse and holinesse Ephes 4.24 Answ Where and when is Regeneration to be Quest 9 wrought Answ In this world and that while wee live but it shall be perfected in Heaven Quest 10 For what ends doth God Regenerate us Answ 1 First that wee might serve him in righteousnesse and true holinesse Luke 1.74 75. And Answ 2 Secondly that wee might be saved at the last day Iohn 3. These eight last Questions I have onely briefely named because if the Reader would see them all enlarged let him read Zanch in Ephes Cap. 4. Page 327. 328. 329. 330. 331. Quest 11 By whom or by what meanes is Regeneration wrought Answ 1 First by the holy Spirit as the immediate cause Iohn 3.5 And therefore wee must not resist the holy Ghost nor greeve him nor quench his motions but waight carefully for his comming and attend diligently unto his cals and cry mightily unto the Lord to give his holy Spirit unto us Answ 2 Secondly Regeneration is wrought by the knowledge of Christ or by the word which is the instrument to beget the knowledge of Christ in us Ephes 4.21 Iames 1.18 And therefore two things are here required of us if we desire to be regenerate namely I. Wee must attend constantly to the preaching of the word because the mouth of the Minister is the conduite pipe by which the seed of the word and the life of grace is derived unto us II. Wee must hide the word in our hearts it is a seed now if the seed be hid in the earth it will spring vp it is a medicine and if it be taken downe it will heale it is a pure Fountaine and therefore if we delight our selves therein it will purge the word is a quickning word and is full of life and therefore if we be carefull to listen to the counsell and direction of the word and to embrace it and walke according thereunto it will be a meanes to animate and enliven us Quest 12 What are the fruits and effects of Regeneration Answ 1 First a striving strugling and wrastling against sinne for those who are regenerated will contend with and warre against sinne as their greatest and deadliest Enemy Now because naturall and unregenerate men often resist sinne it will be convenient to shew the difference betweene the striving of the Regenerate and Unregenerate man I. The first difference shewes it selfe in the very faculty resisting For First the naturall morall and unregenerate man doth not resist sinne with the Will but with the Conscience for the Will consents unto sinne and would sinne but the Conscience reclaimes him with-holds him from sinning and makes him that though he would willingly yet he dares not the Dog desires the meat which hee sees hang or lye by him and would gladly eat it but forbeares for feare because the whip hangs by and he knowes he shall be beaten if he doe Thus the Will of the wicked man runnes after sinne but the terrour and feare of punishment makes the Conscience withstand But Secondly the Regenerate man resists sinne with the Will as well as with the Conscience as he would not be punished so he would not sinne and he forbeares tasting of the forbidden fruit because it is hurtfull unto him and because he loves it not Malum quod volo Romans 7.19 Paul conceived sinne to be an evill and therefore with his will resisted it and those who are Regenerate assoone as they know a thing to be sinne so soone they hate it because it is sinne and not for feare of punishment This difference betweene the good and bad mans abstinence from sinne is so cleere that Horace by the light of nature could see it and thus lively expresse it Oderunt peccare maliformidine paenae Oderunt peccare boni virtutis amore And therefore if wee desire to know whether wee be Regenerated or not we must not so much enquire whether wee hate sinne or not Or whether wee resist it or not As wherefore whether for the feare of punishment or for the love of God and hatred of sinne as sinne though no punishment were allotted thereunto by God at all II. The next difference betweene the striving and strugling of the Regenerate and Unregenerate man against sinne shewes it selfe in the object of the Contention and strife For First the naturall and morall man for the most part at least if not alwayes strives and warrs onely against grosse and enormious sinnes and such as are obvious and odious unto men but for lesser sinnes which the world makes lesser matter of or which are unseene and unknowne unto men they care not to withstand or resist at all Wicked thoughts evill words jeasting which is not convenient and the like they never regard by which they shew plainly that they feare more to offend and displease man then God But Secondly the Regenerate man wrastles and warres against all sinnes whatsoever whether great or small whether externall or internall whether of omission or commission yea hee not onely strives against those evill things which are conspicuous to the eye of the World but also greeves for and strives against his faint endeavours and drousinesse in the performance of good workes yea against all evill workes Lascivious lookes and corrupt thoughts And therefore if wee desire to know whether wee be Regenerated or not let us examine whether wee beare an equall hatred unto all sinnes alike whether wee are equally watchfull against all sinnes alike and whether wee equally warre against all alike because they are sinne and seene and taken notice of by God and displeasing unto him III. The next difference betweene the striving of the Regenerate and Unregenerate man against sinne shewes it selfe in the consideration of those things which move unto this strife or in the thing striving The Apostle Paul saith The Flesh lusts against the Spirit and the Spirit lusts against the flesh Galath 5.17 Whence observe two things viz. First in the Regenerate man the Spirit lusts against the Flesh that is Spirituall
respects and considerations maketh him forbeare to offend He is tempted unto sinne and wrastles against it with manfull wrastlings because hee feares to offend his God yea because he loves his God and Res est solliciti plena timoris amor perfect love is full of feare yea for him to put forth his hand unto wickednesse were to crucifie unto himselfe againe the Lord of Glory and put him to an open shame and therefore hee resists sinne even unto blood In a word the love of CHRIST constraines him to strive against sinne And thus in him the Spirit lusts against the flesh Secondly in the Unregenerate man the flesh lusts against the flesh that is Naturall carnall and mundane respects and considerations cause him to abstaine from Sinne and to strive against it He is tempted often to Drunkennesse revenge Fornication deceiving by false weights and measures and the like and he resists and withstands these temptations and why For feare of the Judgements of GOD or the displeasing of some men or the staining of his reputation estimation and credit and the like carnall respects and thus in him the Flesh lusts against the flesh IV. The last difference betweene the striving of the Regenerate and the Vnregenerate man shewes it selfe in the meanes by which they resist For First the troubled Conscience onely of the Vnregenerate man resists and for the most part by little and little the Conscience growes sencelesse and hard and then hee sinnes without feeling Ephes 4.19 But Secondly the Regenerate resists Sinne by the word and grace of God and as his knowledge in the word increases and the grace of God is increased in him even so his strength and hatred against sinne increases And therefore if we would know whether we be Regenerated or not wee must examine whether we warre against sinne with Spirituall or Carnall weapons 2 Cor. 10.4 5. And thus much for the first answer and the first effect of Regeneration Answ 2 Secondly the next effect of Regeneration is a holy life and conversation For those who are in CHRIST will labour to purge themselves even as hee is Pure 1 Iohn 3. and that by Faith Act. 15.9 Here observe in the Regenerate foure things to wit I. Hee conceits of Sinne and lookes upon whatsoever is evill as a thing not belonging but as a stranger unto him he knowes sinne is not his worke and therefore he imployes not himselfe therein but as an enemy hates it and fights against it But II. Hee lookes upon that which is good as his owne proper worke which he is bound to obey and to performe and therefore according to St. Pauls advice Philip. 4.8 he labours after whatsoever is holy just pure and of good report because the Lords worke is his employment and the Lords wayes are his path and as the Lord by the effectuall vocation of his Spirit hath called him unto holinesse so he labours to walke in the wayes of holinesse and to worke the worke of the Lord. Hence III. When hee is not able to doe that good which he would and should as a Sicke man sometimes is not able to disgest his meat then is he sensible of his weaknesse and sorrowfull for it and apprehensive of the want of grace in his Soule as the body is for want of meat crying out and complaining of his impotencie and inability with St. Paul Rom. 7.15.19.24 And IV. When he finds that he is not able to doe what he would then he strives to doe what hee can and that to the uttermost As it is with an industrious man who being wounded in his legges and forced through lamenesse to keepe house strives to be doing something and employes himselfe in one good and profitable worke or other untill he bee able to goe about his affaires and to follow his owne proper and particular calling So the Regenerate man if he be not able to walke in the wayes of God and to worke his worke as he desires through infirmity and weaknesse then hee labours to employ himselfe as he can and to doe what good workes he is able with an earnest desire of more strength and a faithfull promise and full purpose to runne swiftly the race that is set before him when the Lord shall give his anckle bones strength and to worke cheerefully the worke of the Lord when he shall be pleased to strengthen his hands And therefore if we desire to know whether wee be Regenerated or not let us examine our purposes and promises our desires and endeavours of a new life and holy conversation for they which are borne againe will avoyd all evill impure and scandalous actions and labour to abound in every good worke and grieve when they are not able to doe what they desire and rejoyce when the Lord increaseth their strength and makes them thereby able in some good measure to obey his will Thirdly the next effect of Regeneration is a Answ 3 certainty thereof Here observe these things viz. I. As an Infant knowes not that it lives neither is sensible of life So those who are Infants in grace and newly regenerated and converted are not sensible for a while of the Spirituall life of Grace but when they come to a greater maturity of grace they easily perceive it and know it II. As a melancholy man may thinke himselfe to be sicke yea dead when in the meane time the actions of life and motion convince him to be alive So the Regenerate in the houre of temptation doth often thinke himselfe to be dead in Sinne and deprived of all Spirituall life when in the meane time his feare to offend God his sorrow for his sinnes his warring against sinne and his unblameable conversation shewes and proves that he is a living Soule and alive in the Lord. III. As a man by some deepe wound or extreame blow or the decaying of the Spirits may faint or swound and become insensible of life So may the Regenerate man after the committing of some great and grievous Sinne as wee see in David Psal 22. and 32. and 42. But as those are brought unto themselves who faint with rubbing and other the like meanes so these by the wounds and checks of Conscience and by an earnest endeavour in the exercises of Religion may by little and little returne unto themselves and their former assurance of Grace and Regeneration IV. If the Regenerate man be not an Infant nor under the burden of temptation neither hath committed any great or grievous Sinne then hee may know his estate and condition and that he is alive unto the Lord 1 Iohn 2.13 and 3.14 because the actions of life prove him to live and his life is no longer hid from himselfe An Jmage or Picture may in outward shew bee like to a living man in all things although it have no life in it at all but this concludes not that therefore a living man câ—nnot tell certainly whether he lives or not A man asleepe may dreame that he
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
For he that shall come will come and will not tarry if he see deliverance Answ 1 to be better for thee then affliction is Answ 2 Secondly if he deferre his comming then thinke thou with thy selfe that his Kingdome is not of this world and that it is given unto his Subjects in this World to suffer Answ 3 Thirdly transferre and carry therefore the thoughts of thy heart unto heaven that thou maist be comforted and delighted with the remembrance thereof Consider this with thy selfe Here J am poore there shall J be rich Here J am sicke there J shall be sound Here J am contemned there J shall be honoured Here J am crowned with Thornes there J shall be crowned with glory for the remembrance of these and the like will expell all sense of humane sorrow Answ 5 Fifthly we must rejoyce also in death because the sting of it is taken away Hose 14.13 and because it brings us to the presence of this King and the possession of this Kingdome Answ 3 Thirdly the Subjects of this King or Kingdome must desire the propagation enlargement and promotion thereof The multitude here sing Hosanna to the highest as if they would say Grant oh eternall God that this thy King may be acknowledged and worshipped by all men And to this purpose wee are taught to pray Thy Kingdome come Answ 4 Fourthly the Subjects of this King must helpe forward this Kingdome themselves as much as in them is Thus some of the multitude here spread their garments in the way and those as is probable which had no garments to spare cut downe branches and strewed them in the way And thus according to our ability wee must doe good and thereby labour to advance and enlarge this Kingdome VERS 8 9. And a very great multitude spread their garments in the way Vers 8.9 others cut downe branches from the trees and strewed them in the way And the multitudes that went before and that followed cryed saying Hosanna to the Sonne of David Blessed is he that commeth in the name of the Lord Hosanna in the highest The Papists upon Palme-Sunday Object have a solemne procession which is celebrated with carrying the Sacrament about and strewing of rushes and bearing of palmes and setting up of boughes and hanging up of rich clothes and the singing of the Quiristers and all this they would warrant by this practise of the multitude in the text Rhemist annot Matth. 31. § 1. First we say that their processions are horrible Answ 1 abusings and profanations of the Lords institution who ordained his supper to be eaten and drunke and not to be carried about in procession like an Heathenish Jdoll Secondly that which CHRISTS Disciples and Answ 2 the people did they had warrant to doe out of the Scripture but where are the Papists enjoyned this theatricall pompe The riding of CHRIST upon an Asse was before Prophesied of Zach. 9.9 And the Childrens crying out in the Temple Psalm 8.2 And the cutting downe of Palme branches was a Ceremony belonging to the Feast of Tabernacles truly accomplished by our deliverance in CHRIST But the Papists have turned the holy mystery of CHRISTS riding to Ierusalem to a May-game and Pageant-play To whom were the multitude opposite or contrary Quest 1 in this their practice To the Scribes and Pharisees Answ as is evident by these particulars The people cry First Blessed is he that commeth in the name of the Lord. Secondly Blessed is the King of Israell and blessed is the Kingdome of our Father David which comes in the name of the Lord. Thirdly these desire the prosperity and flourishing estate of this King Fourthly these rejoyce and sing prayses unto God for sending of this King But the Pharisees cry First Cursed is he who commeth in the name of Beelzebub Secondly we have no King but Caesar and he that favours any other is not Caesars friend and therefore this man shall not raigne over us Thirdly these desire that this King were destroyed and all his glory laid in the dust Fourthly these disdaine the honour and esteeme of this King and are sorry for it Quest 2 Whereof were the Tabernacles and Boothes made wherein the people remained in the Feast of Tabernacles Answ Plutarch making mention of this Festivity saith That these Boothes were made principally of Ivie boughes Plut. Sympos 4. Problem 5. But the Scripture reckoneth up foure distinct kinds Levit. 23.40 which are thought to be I. The Citrine Tree II. The Palme Tree III. The Myrtle Tree IV. The Willow of the Brooke P Fag in Lev. 23. The Rabbines teach that every man brought every morning his burden of the boughes of these foure Trees otherwise he fasted that day And this burden they termed Hosanna Elias Thisbit Now in allusion hereunto the people here cutting down branches from the trees and strewing them in the way when our Saviour did ride into Ierusalem cryed saying Hosanna to the Sonne of David VERS 16. Iesus saith unto them Vers 16 have ye not read Out of the mouth of babes and sucklings thou hast perfected prayse The Papists produce this place to prove Object 1 that prayers which are not vnderstood of the party praying are acceptable unto God and they reason thus young childrens prayers proceeding from the instinct of Gods Spirit be acceptable and so the voices of the like or of other simple folke now in the Church though themselves understand not particularly what they say be marvailous gratefull to CHRIST Rhem. annot Math. 21. § 4. Answ 1 First that all those who pray unto God by the instinct of his holy Spirit are acceptable unto him wee grant but this is as farre from the thing in hand as the Objection is from truth Answ 2 Secondly the children that by the instinct of Gods Spirit cryed in the Temple Hosanna in the highest spake in the Syrian tongues which they understood and also knew that they saluted our Saviour CHRIST as their Messias whose comming they were taught according to the Scripture to looke for although they understood not distinctly all mysteries of Christs office which none of his Apostles did thorowly know at this time Answ 3 Thirdly this is a grosse conclusion The children in the Temple spake in a language which they understood yea uttered those words which in part they understood also Therefore prayers not understood of the party praying are acceptable to CHRIST Object 11 But the Psalmist nameth infants and sucklings that can neither speake nor understand Answ The meaning is not that they prayse God with their mouthes or voyce but that the providence of God to his great praise is manifest out of their mouthes to whom he hath provided meat before they were borne and in that great weakenesse and ignorance taught them to take it for their sustenance and call for it in their crying voyce when they lacke it So that our Saviour CHRIST out of that text reasoneth from the lesse to the greater Jf God ordained
his praise out of infants and sucklings who can neither speake nor understand how much more then out of these who can speake and have some understanding Fulke Vers 19 VERS 19. And when he saw a Figtree in the way he came to it and found nothing thereon but leaves onely and said unto it Let no fruit grow on thee hence forward for ever And presently the fig-tree withered away Wee say that although the Jewish Church be now but like a withered tree yet it shall flourish againe hereafter Object Now against this it is objected CHRIST here cursed this fig-tree which represented the Church of the Jewes and said Never fruit grow upon thee henceforth And therefore it seemes that this tree and that Church shall never flourish againe Answ That Fig-tree which was here accursed by Christ never to beare fruit againe represented the Jewes who lived then and those who shall live till the conversion of the Jewes but when the wrath of God is come upon them to the full as the Apostles speakes then the Lord shall call them and their rod shall flourish againe VERS 22. And all things whatsoever yee shall aske in Prayer Verse 22 beleeving yee shall receive § 1. And all things whatsoever ye shall aske Sect. 1 in prayer Our Saviour in these words doth plainly point out this Observation unto us Observ namely That true and Lawfull prayer never wants his effect How doth the trueth hereof appeare Quest 1 Most evidently from these particulars to wit First from these places of Scripture Answ Psalm 22.24 and 50.15 Iohn 16.24 Iames. 5.16 and Ierem. 29.13 Amos. 5.4 6. Secondly from the trueth of God who is faithfull in all his Promises 1. Thes 5.24 Hebr. 6.10 Thirdly from the ordinance of God it being the meanes appointed by GOD for the obtaining of what wee want Iohn 14.13 and 16 24. and in this verse Fourthly from the mercy of God who is alwayes ready to supply our wants and onely waites untill wee pray Iames. 4.2 Fifthly from the force and efficacy of prayer whereof we spake before Chap. 6. Sixthly from an absurdity which otherwise would follow for if we have no certainty of the hearing of our prayers then we can have no confidence at all For I. Wee have none in heaven or earth to trust unto but onely unto God Psalm 73.25 II. Wee cannot see him for none hath seene him at any time III. Our onely way unto him is by prayer and therefore of all men wee are the most miserable if wee be unsure of his Love to helpe us or that hee will heare us and grant our requests But the contrary that is the assurance of the faithfull to be heard is evident from these places 2. Chronic. 14.7 and 15.2 15. Psalm 118.5 and. 120.1 Esa 38.5 Whence comes it that the prayers of many are Quest 2 not heard Jf we be not heard we must know Answ the reason is because wee pray not lawfully For God is neare unto all those who call upon him faithfully Psal 145.18 But more particularly if our prayers be not heard the reason thereof is one of these either First because wee are wicked and vnbeleevers for the prayers of such are abominable unto him but the prayers of the Righteous are his delight Prov. 15.29 Psalm 145.19 Or Secondly because our requests are not lawfull that is when either I. Wee desire those things which are not good as when we pray for revenge Or II. When we desire those things which stand not with Gods glory neither suite with our good Or III. When we desire those things which are not necessary but superfluous serving for the satisfying of our lusts Psal 50.15 and 120.1 and 116.3 4. and 18.6 Or Thirdly because we are not aright prepared to pray that i◠when either I. Wee pray without any meditation and examination at all not considering and pondering either how we must pray or for what Or II. When we pray with our sinnes upon us and in us as the people did Iosh 7. and. 1. Tim. 28. Or III. When we are not fit to receive such a grace as we pray for as for example we pray for a sight and assurance of the blessed Spirit in our hearts but we must not expect the assurance and apprehension thereof untill we have seriously undertaken to worke out the worke of our salvation yea vntill renovation holy affections zeale and the like graces be wrought in our hearts Or Fourthly because our prayers are not faithfull Here observe that unto a faithfull prayer these things are necessarily required namely I. Selfe-deniall and all selfe-confidence praying onely in the name of Christ Iohn 14 13. And II. A sure confidence and affiance in God that if we aske those things which are agreeable unto his will he will heare us Mark 11.24 Hebr. 10.22 And III. The aide and assistance of the holy Spirit for if we pray in the holy Ghost our prayers shall be heard Iude. 20. Or Fifthly because we begge things peremptorily and not with a subordination to the will of God Or Sixthly because we doe not persevere in our prayers but quickly grow weary And therefore if we desire that our prayers may be alwayes efficacious and fruitfull let us labour I. That our persons may be holy and pure And II. That our requests may be lawfull that is Let us desire First alwayes those things which are good in themselves And Secondly onely those things which may stand with Gods glory and our good And Thirdly onely necessary things And III. That we may be rightly prepared before we pray that is we must First meditate of our wants and the nature of him to whom we pray And Secondly wee must remove from us the Love guilt and pollution of sinne by repentance And Thirdly labour that we may be made vessels of honour that so we may be capable to receive those graces which we crave And IV. Wee must labour that our prayers be faithfull that is not offered up with any hope to bee heard for any merit or worthinesse that is in us but powred forth unto God by the assistance of the Spirit and with a sure confidence to be heard through the merits and mercies of Christ our Lord. And V. Wee must alwayes conclude our requests with a willing submission unto Gods will And VI. We must continue asking till we have received and persevere in prayer untill we have obtained what we want § 2. Beleeving Our Saviour here by shewing that Prayer is to Sect. 2 be offered up in faith may move this quaere What is the proper act of a true lively Quest and justifying faith The proper and principall act of justifying faith is a particular apprehension Answ and application of the free and gracious promises of God in the Gospell which are offered unto the faithfull in Christ the Mediator Now this particular and justifying faith includes in it a generall faith for if a man should doubt in generall of the truth of
reward given to men according to their meede and therefore it is necessary that there should be a Resurrection Iustin Martyr Sect. 2 § 2. Yee erre not knowing the Scriptures It is questioned betweene us and the Church of Rome whether the Scriptures be necessary or not and we affirme That they are necessary for the people of God the reading preaching and understanding thereof being the onely ordinary meanes to beget faith in us Argum. And this wee confirme from this place by this Argument That whereby we are kept from errour and doubtfulnesse in matters of faith is necessary but this is performed by the Scripture Therefore it is necessary Here two things are to bee shewed namely First that the Scripture keepeth us from errour this is cleare from these words yee erre not knowing the Scripture where our Saviour shewes that the ignorance of Scripture was the cause of their errour And Secondly if our knowledge were onely builded upon Tradition without Scripture we should then be doubtfull and uncertaine of the truth Thus St. Luke saith in his Preface to Theophilus I have written saith he that thou mightest be certaine of those things whereof thou hast beene instructed Whence wee conclude that although we might know the truth without Scripture as Theophilus did yet we cannot know it certainly without it § 3. But shall be as the Angels Sect. 3 The Papists teach us to pray unto the Saints and that we may be the easilier induced to learne this lesson they assure us That the Saints heare our prayers and because they feare we will not credit this without proofe therefore our learned Countreymen who can draw Quidlibet ex quolibet produce this place for the proofe thereof arguing thus As CHRIST proveth here that in heaven the Saints neither marry nor are married Object because there they shall be as Angels So by the very same reason is proved that Saints may heare our prayers and helpe us be they neare or farre off because the Angels doe so and in every moment are present where they list and neede not to be neere us when they heare or helpe us Rhemist sup § 4. First our Saviour CHRIST speaketh not of the Answ 1 soules departed at this time but after the Resurrection and therefore the Argument is absurd Secondly CHRIST doth not in all points compare Answ 2 the Saints after the Resurrection to Angels for then they should be invisible and without bodies as the Angels are but in that they have no need or use of marriage Thirdly it is false that the Angels may be present Answ 3 in every moment where they list for they cannot be in more places at once then one neither are they where they list but where God appointeth them Fulke Whether are or ought the Saints and faithfull in this life to be like unto the Angels Quest and wherein They should labour to be like the Angels Answ in these things namely First in rejoycing at the conversion of sinners Luke 15. And Secondly in reverencing the divine Majestie like the Angels who cover their faces before him Esa 6.2 And Thirdly in standing ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. And Fourthly in executing the will of God for the manner as the Angels doe that is with cheerefulnesse with sincerity and without wearinesse VERS 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Verse 32 Quest 1 How or in what regards is the Lord called Deus viventium the God of the living Answ 1 First Ratione causalitatis providentiae because he both created all perfect living creatures and also provides for all Now providence hath place onely in those things which have an existence or being in rerum naturá but when God pronounced these words unto Moses Exod. 3.6 the Patriarches were corporally dead and their bodies dissolved and therefore it was necessary that their soules should remaine and be alive Answ 2 Secondly the creature is referred unto God in a reall relation which is not founded but onely in an entity and being and therefore that whose God God is said to be must needs be really something and consequently those Patriarches who were not in regard of their bodies were in regard of their soules Quest 2 How may we prove or conclude the Resurrection of the body from hence Answ 1 First because the reasonable soule being the forme of the body and the substantiall part of man hath alwayes a naturall inclination unto the body neither hath a perfect subsiestnce in it selfe but doth desire to be in man now nature doth nothing in vaine and therefore the soule which for a time is separated from the body shall at last be eternally united and conjoyned unto the body Answ 1 Secondly because the reasonable soule cannot obtaine perfect felicity untill she have reassumed the body in regard of that naturall affection which she hath unto the body And therefore there shal be a Resurrection of the body Quest 3 How can this verse stand with Romans 14.9 For it is said Here God is not the God of the dead but of the living And There CHRIST died that he might be Lord both of the dead and living Answ Our Saviour here denies that God is the God of the dead that is that he will not give grace and glory to those who are corporally dead and shall rise no more and hence he doth evince the Resurrection of the dead by â—his argument Glory cannot be conferred upon dead men as dead men But glory shall be conferred upon Abraham and all the faithfull Therefore they shall not remaine alwayes dead or in an estate of death but shall rise againe at the last Hence the Apostle saith That CHRIST is Lord both of the living and of the dead that is of all the faithfull who either now live or are dead but shall rise at the last day and of dead shall be made living as it is said in the Creed Hee shall judge both the quicke and the dead that is those who now are dead shall live againe at the last day VERS 37.38.39.40 Vers 37 38. c. JESVS said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind This is the first and great Commandement And the second is like unto it Thou shalt love thy neighbour as thy selfe On these two Commandements hang all the Law and the Prophets § 1. Thou shalt love the Lord thy God Sect. 1 Whether can we love the Lord above all things Quest as wee are here enjoyned by nature or by grace We cannot love the Lord above al things by nature Answ and therefore grace is simply necessary thereunto as appeares thus First the love of God is shed abroad in our hearts by his holy Spirit Rom. 5. and the fruit of the Spirit is love Galath
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
by the holy Spirit onely because their calling was not still to be Prophets And thus David was a Prophet and by the inspiration of the Spirit prophecied of CHRIST If it be objected That by this reason Samuel should not be placed among the Prophets because he was a Iudge I answer Answ Although Samuel was a Iudge yet he continued still a Prophet and was Rector of the Schoole of the Prophets Sect. 2 § 2. Sit thou on my right hand Quest What is the meaning of these words Answ They are spoken of CHRIST and expounded of him two manner of wayes to wit First in regard of his Deity thus Sit on my right hand that is reside with me and be equall unto me and partake equally with me of my Majesty and glory thus the Apostle seemes to expound the words Hebr. 1.3 Secondly in regard of his Humanity thus Sit on my right hand that is be thou above all other creatures and of all other most neare and deare unto me and doe thou perfectly and infinitely abound in vertue grace honour and glory above all others Angels and men Carthus Page 282. Object This place is objected by the Vbiquitaries to prove the Vbiquity of Christs humanity because it sits at the right hand of God the Father as is here affirmed by CHRIST himselfe which right hand of God is every where Answ 1 First if CHRIST be every where because he sits at Gods right hand then it will follow that his sitting is the cause of his bodily Ubiquity and consequently that before this CHRIST was not every where for the effect cannot be before the cause Secondly we grant that the right hand of God Answ 2 is every where and yet deny that that which sits at his right hand is every where For the right hand of God is spirituall CHRISTS humanity is corporall and therefore although wheresoever the right hand of God is there is Christs Deity yet not his Humanity Answ 3 Thirdly this speech to sit at Gods right hand is a figurative speech for God properly hath neither right nor left hand Here observe that Gods right hand hath a threefold signification in Scripture namely I. The right hand of God signifieth his power or omnipotencie by which he doth all things and also shewes himselfe powerfull as men oftentimes call their strength especially in warre by their right hand by which they most use to fight against their enemies So the power of God especially that which he shewes against his enemies is signified under the name of his arme and right hand as Exodus 15.6 and Psal 118.16 Now in this sense CHRIST is every where in regard of his Deity because in power he is equall to his Father being God with God but not in regard of his humanity he not being as he is man of equall power with the Father And therefore his Humanity is not every where II. The right hand of God signifieth sometimes the word the second Person in Trinity because by him the Father created preserveth and ruleth all things And the Fathers often by Gods right hand understand the Sonne of God as Christ calleth the Spirit the finger of God Now in this sense it followes onely That wheresoever the right hand of God is there CHRIST is but it followes not that there is his Humanity for that is not wheresoever his Deity is which is indeed every where III. The right hand of God in this place Sit thou on my right hand signifieth the dignity honour glory great power and felicity of God raigning in heaven So for CHRIST as he is man to sit at his Fathers right hand is nothing else but that after hee had undergone and overcome his troublesome labours and finished his worke upon earth hee doth sit that is rest with his Father in all felicity and quiet and hath the next seat and place of dignity honour and glory to his Father and that he enjoyeth as great authority and power as any creature can enjoy viz. a finite power but in such sort as it farre surpasseth the dignity glory and power of all other Creatures they being all subject to the same If the Reader would see this Objection prosecuted I referre him to Mr. Hill of the knowledge of the true God Lib. 2. pag. 119 120 121 122. § 3. Vntill I make thine enemies thy footstoole Sect. 3 What is the meaning of these words or Quest what is signified thereby Answ The best Interpreter of them is the Apostle Paul who both shewes what is meant by sitting at the right hand of God and also by the subduing of his Enemies 1. Corinth 15.24 25 26. He must raigne till he hath put all enemies under his feete and put downe all rule authority and power And the last enemy which shall be dâ—stroyed is death In these words these foure things are implied and signified to wit First that the Kingdome of Christ shall have many enemies who will labour to oppresse both the Church and the word And Secondly that Christ raignes in the midst of his enemies and is more potent and powerfull then they all that is maugre all their power and pollicy he will so save and defend his Church on the Earth that they shall never wholly prevaile against it Yea Thirdly that at length his enemies shall be made his Foot-stoole that is at the day of judgement he will save and glorifie his Church but cast all the Enemies thereof into eternall fire And Fourthly that all the Enemies of the Church being abolished vanquished and put downe CHRIST shall deliver up the Kingdome to his Father which is not to be understood of a direct and reall resigning or forsaking or giving over of the Kingdome For of his Kingdome there shall be no end but of a double change of the forme of the Kingdome For I. In the triumphant Church he shall rule and raigne without the meanes of the Ministery of the word and Sacraments by which he governes and regulates the Militant Church And II. The triumphant Church shall be subject to no opposition of enemies nor disturbance of any as the Militant Church now is CHAP. XXIII Vers 2 3 4 5. VERS 2 3 4 5. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe but doe not yee after their workes for they say and doe not For they bind heavie burthens and greevous to be borne and lay them on mens shoulders but they themselves will not move them with one of their fingers But all their workes they doe for to be seene of men they make broad their Phylacteries and enlarge the borders of their garments Sect. 1 § 1. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe Quest Was all that true which the Pharisees taught that our Saviour bids his Disciples doe whatsoever they bid them Answ 1 First many things undoubtedly which the Pharisees held and
it seemes to have a greater Emphasis and to signifie something more then all these And therefore because Physitians who are next unto Divines I say next because Theologues are conversant about the soule Physitians about the body and Lawyers about the estate and in that regard the Divine is first the Physitian second and the Lawyer third for as the body is more worth then the estate so the soule is more worth then the body use this word in their Art much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Purge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgation or purging Potion and because CHRIST professed himselfe to be a Physitian and also because the Prophets under the names of diseases and sicknesses did fore-tell of the curing of our sinnes we will take the word here in the Physitians sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purge that is take a purgation and purgative potion Quest 4 How many things are observable in Purging Answ Two namely First the medicine purging wherein two things are considerable to wit I. What this purgation is II. How it comes to be purgative or whence it is that so small a potion taken into the stomach or ventricle worketh so much and produceth such effects namely First by its heate Secondly by its attraction Thirdly by its displicencie Fourthly by its contrariety of nature Secondly in purging we must observe also the manner of the receiving of the purgation Now here three things are worth our consideration viz I. What is to be purged out viz. First Plethora the superfluity of good blood Secondly Pinguedo fatnesse and windy humours And Thirdly Cacochymia evill and obnoxionus humours II. When we must Purge namely First in respect of the yeare we must purge in the spring Secondly in respect of the disease we must purge before the malady be come to its height Thirdly in respect of our age we must purge in our youth III. How long must we purge to wit First untill we have purged the evill humour out of the body And Secondly untill we have purged it wholy out of the body Now of all these particularly and in their order First we must consider Medicamentum purgans the purgation or purging potion wherein we have two things to enquire after namely First Quid What this purgation is Quest 5 I. Some say that it is the crosse and affliction Answ 1 others that it is spirituall conflicts and tentation others that it is the compunction and contrition of the heart and some that it is the holy Spirit II. The holy Ghost may indeed be said to be Answ 2 this purgation whereby sinne is cast out of the soule by a generall Metonymie of the cause for the effect otherwise not III. CHRIST indeed is the Phisitian of the Answ 3 soule Matth. 9.11 and the blessed Spirit is the Apothecary or the hand that reacheth forth Christ unto us or more truely both and the purgation it selfe is neither affliction it selfe nor tentation it selfe nor any externall or outward things but the internall motions of the holy Spirit in our hearts For as the substance of the purgation purgeth not but the vapours fumes and spirits which arise from thence so it is neither temptation it selfe nor affliction it selfe that purgeth from sinne for then all that are tempted or afflicted should be pure from all pollution which experience proves false but it is the holy Ghost that workes in and by these And therefore if we desire to be washed and purged from sinne and uncleannesse we must pray unto CHRIST the Physitian of our soules that he would be pleased to cleanse us by his holy Spirit Secondly let us now consider Quomodo catharticum Quest 6 how the purging potion becomes purgative or whence it is that so small a draught should send forth so much into the draught I. Calore the purgation purgeth by his heat Answ 1 and warmth for both Galen and divers other Physitians say Omne medicamentum purgans est calidum That all purgatives are hot and if a potion were compounded of all colde things it would never purge Hence then we may learne Obser That sinne cannot be purged out of the soule without the warmth and fire of zeale Read Luke 3.16 and 12.49 and Marke 9.49 and Rom. 12.16 and 2 Cor. 11.29 And therefore let us labour that we may be zealous in our Love unto God and whatsoever is good and in our hatred unto sinne Here observe Sathan knowing the power and might of true zeale and how it is able to cast downe all his strong holds and cast him out of our soules doth therefore endeavour to defame and scandalize true zeale and that either First Taedio by wearisomenesse and irkesomenesse it is wonderfull to see in a Christian common-wealth how little the zeale of Religion is prized and how much it is slighted and scorned which certainly is the worke of the devill himselfe who is an enemy to man and whatsoever is truely and spiritually good for man And therefore we must follow hard after holinesse without which we cannot be saved 1 Hebr. 12.14 remembring that zeale is the fiery Chariot of Elias whereby we are carried or transported up unto heaven 2 King 2.11 And those who are luke-warme shall be spewed out of Gods mouth Revel 3.16 God commanded that the fire which was upon the Altar should never goe out Levit. 6.12 thereby to teach us that the fire of zeale should alwayes burne in the Altar of our hearts and never be extinguished without fire the sacrifice could not be consumed and without the fire of zeale the sacrifice of sinne cannot be destroyed Secondly the devill doth endeavour to defame or hinder true zeale Odio by hatred and that two manner of wayes namely I. Defamando by defaming those who are zealous by a pretence or intimation of hypocrisie Here First those who are thus judged and censured must with St. Paul learne not to set by mans judgement but labour to approve themselves unto God by whom they must be judged at the last And Secondly of those who judge and condemne the generation of the just we demand why they judge those things which they know not For I. Charity forbids this because that covers a multitude of sinnes which are seene and not discovers those which are hid Prov. 10.12 and 1 Peter 4.8 And II. What doe they see who thus censure and judge Onely good workes and holy actions and an unblameable outward life and conversation and therefore they should judge the intention by the worke Jndeed the Lord judgeth the action by the intention but this is his prerogative because he is the searcher of the heart and the trier of the reines but man knowes not the intention of the heart for who knowes what is in man but the heart within and therefore he must judge the tree by his fruit Matth. 7.20 and not censure and condemne to the fire the tree as bad when the fruit is good Rom. 14.4 and 1 Corinth 4.5 II. Sathan
did Iudg. 18.25 II. Difficultate reprehendendi in regard of the difficulty of reprehension for few dare reprove great men and few great men will suffer themselves to be reproved or care for those who reprehend them Read 1 King 22.27 Amos 7.12 III. Difficultate poenitendi in regard of the difficulty of repentance for as great men are prone to sinne and unwilling to be reproved for their sinnes so they are hardly drawne to repentance though they be reproved Peccavit David sic Reges solent Paenituit David sic Reges non solent August Lib. 1. de Dav. David sinned so most great men doe David repented him of his sinne and endured the word of reproofe patiently and so few great men doe III. Cacochymia all ill juyce and obnoxious Answ 3 humours are to be purged out and so the pollution and seeds of sinne are to be evacuated and purged out of the heart by repentance Read Luke 3.3.8 Acts 2.28 and 3.19 J enlarge not this because we have handled it before Chap. 3.2 And thus we have heard Quid purgandum what is to be purged out Secondly Quando when are these things to be Quest 10 purged out I. Vere in the Spring Answ 1 Quia tum rore caeli et calore solis liquescunt humores et fluunt Because then by reason of the dew of Heaven and the heat of the Sunne the humours in the body become more thinne moist and tender And so the dew and heat of the Spirit mollifies our hearts Hence observe That the best time to purge our sinne is when our hearts are mollified and softned by the motions and operations of the holy Spirit Here observe three things viz. First our hearts naturally are stony and stones we know will receive no stampe nor impression But Secondly God powres water upon our hard hearts and then they begin to grow soft Read Esa 44.3 Ioel 2.28 Iohn 7.37 Ezech. 36.25 26. for these places both prove and explaine the point And Thirdly when our hearts are thus mollified by the worke of the holy Ghost then is the fittest time for us to labour to cast out sinne Quest 10 What is here required of us Answ 1 I. We must remember and acknowledge that it is not in our power to repent when we will we being like metall hard and molten that is hard by nature and molten by grace and therefore untill God melt and soften us by his Spirit and grace we cannot repent Answ 2 II. We must watch for the motions and operations of the Spirit in our hearts as the diseased people waited for the Angels troubling of the water at the poole of Bethesda For the Lake is the conscience the Angel is the holy Ghost the sicke and diseased are sinners and the sicke were not cured except they presently stepped in so except when the Spirit toucheth and woundeth the conscience we bring our sinnes into our consciences we cannot be healed And this is the cause why First many goe unto perdition because they will not acknowledge the time of their visitation Luke 19.44 And Secondly why their damnation is just because they will not heare the Lords call As those who are in prison should wait for the opening of the Prison doore so we who by nature are the captives of Sathan should wait when the Lord opens the prison doores and cals us forth for otherwise we shall be left without excuse Prov. 1.24 26. c. Amos 8.12 Answ 3 III. We must therefore run when God cals upon us and lay hold upon all offers of mercy which God makes unto us Fronte capillata post est occasio calva that is Before occasion hath much haire But she he hind is wholy bare When occasion presents her selfe unto us wee should lay hold upon her because if she turne her backe upon us we cannot then hold her though we would The Grecians observed a true difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time to wit that every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasion was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Time but not contrarily that every Time was an Occasion and therefore we must strike while the iron is hote and worke while the waxe is warme and soft we must convey our selves from the Jlands of sinne before the ycy hardnesse of our hearts be againe congealed we must neither delay the time nor delude our selves nor despise the Spirit nor destroy our owne soules through a slothfull lingering but labour that all the sparkes of the Spirit may be kindled into a flame and all the conditions of mercy willingly accepted and yeelded unto Viribus constantibus we must purge while Answ 2 we have strength of nature or before our sicknesse comes to his height and strength lest the strength of the Ventricle be so decayed that it is not able to doe his office or lest if the Ventricle be sicke it vomit up the purgation Thus we must strive to bring our sinnes into our Consciences and then to purge them out before we be hardned through a habite and custome of sinne Or We must repent us of our sinnes before our Obser 8 sinnes have increased to too great a heape Profitable is the advice of the Physitians here Principiis obsta serò medicina paratur Ovid. Cum mala per longas convaluêre moras That is If Physicke bee neglected long Our paines and griefe must needs be strong Therefore at first withstand that ill Which daily groweth worser still We must give no way to the water course but stop the breach at the first withstand the least and smallest beginnings of sinne We are wont to say of our sinnes as Lot did of Zoar These are little ones and little regard or care is to be had of them At ne despicias quia parva sed time quia plura August de 10. chordis We must not despise them because they are small but feare them because they are many Many drops may hollow a stone and sinke a Ship yea drowne the World many Bees may kill a Beare and wormes may destroy Antiochus and Lice Herod and therefore we must slight no sinnes because they are petty ones in our eyes but remember that there is nothing so little that shall goe for naught We thinke the neglect of preaching and publike Prayers and the prophanation of the Lords day and petty oathes to be small sinnes not worth the speaking of thus heaping as the Proverbe is Athos upon Aetna so long till the stomach being debilitated vomite up all good meanes If David had with Iob made a covenant with his eyes he had not fallen If Peter had marked the first crowing of the Cocke he had not sworne and if Esau had sought for mercy in time with teares he had not beene rejected Hebr. 12.17 III. Aetate juvenili we must purge when Answ 3 we are young Quia in sene humores fiunt viscidi Because the humours in old men are more tough viscous and clammy Thus
1.1 Answ 4 and therefore undoubtedly he knowes how long time shall last and when time shall be no longer Fifthly he foretold all those things which should go Answ 5 before the day of judgement and the fore-running signs thereof and therefore he could not be ignorant of the time it selfe when it should be Answ 6 Sixthly Christs ignorance of the day of judgement was a testimony of his humane nature and shewed that he was true man and therefore he was ignorant thereof onely as man Answ 7 Seventhly our Saviour doth not say Mark 13.32 None knoweth that day Ne filius quidem Dei No not the Sonne of GOD but Ne filius No not the Sonne and therefore as he was the Sonne of God he knew it Eighthly our Saviour doth not say The Angels Answ 8 know not of this houre nor the holy Spirit whence we may collect That if the holy Ghost know it then much more the substantiall Word Christ who made all things and knew all things Ninthly our Savior doth not say unto his Apostles Answ 9 Watch because I know not but because ye know not when the time is or when the Master of the house commeth Marke 13.33 35. Intimating thereby that he knew the time of his second comming but he would not make it knowne unto them that they might be the more watchfull and circumspect Answ 10 Tenthly if it be himselfe that must come unto judgement as is plaine from Iohn 5.22 and Acts 17.31 Rom. 16. and divers other places then it is against sense and reason to imagine that he should be ignorant of the time when he will come If the studious Reader would see this Question amply handled J referre him to Athanasius Orat. 4. contr Arianos where divers and sundry other reasons are brought to prove that Christ as God knew of the houre and day of judgement and was onely ignorant thereof as man Vers 37 38 39. VERS 37 38 39. But as the dayes of Noe were so shall also the comming of the Sonne of man be For as in the dayes which were before the Flood they were eating and drinking marrying and giving in marriage untill the day that Noe entred into the Arke and knew not untill the Flood came and tooke them all away so shall also the comming of the Sonne of man be Sect. 1 § 1. But as the dayes of Noe were c. The scope of our Saviour seemes here to be twofold viz. to teach us First that the day of judgement is certain though the time be uncertaine of which else-where Observ Secondly that security is a forerunner of the last judgement or when men generally grow carnally secure then judgement is neare even at the doore How manifold is Security Quest 1 First there is a particular Security which is Answ 1 twofold namely either I. Of danger and this is twofold to wit either First temporall and this security is I. Sometimes found in the faithfull who often are bold and venturous without warrant and so tempt the providence of God And is II. Sometimes found in the wicked who neglect lawfull meanes for the preventing of danger yea oftentimes runne into danger and never consider how they have incensed the Lord by their sinnes Or Secondly spirituall and this is the security I. Of evill and wicked men who cry tush no evil shall come unto them but it shall goe well with them both here and hereafter Or II. Of state now this security also is twofold namely either First temporall and this security is I. Sometimes found in the godly David in his prosperity said he should never be moved Psalm 30.6 II. It is frequently found in the wicked who being in honour and prosperity nevâ—r thinke of any change of state or condition but beare themselves as though they should never be moved indeed Or Secondly Spirituall which hath place in the wicked Now this carnall security consists in these two things namely First in a lacke or want of feare Carnall men not fearing the wrath anger and righteous judgements of God become secure And Secondly in a neglect of the meanes and acts and exercises of Religioâ— for none are so secure as those who never trouble themselves with the duties or workes of Religion at all Secondly there is a generall security both of State Answ 2 and Danger and that is when a Land or Monarchy or the whole world growes universally wicked and generally secure not so much as thinking of or expecting any danger at all Now of this the point above observed speakes The world was never more secure then before the Flood the Jewes never more secure then before the Captivity and the destruction of Ierusalem insomuch as they would not believe the wonders and signes which went before it and which were mentioned before verse 6 7. Quest 3. And the world shall be as secure as ever when the day of judgement comes and Nations ordinarily shalâ— be and are most secure when dangers approach and judgement is neare even at the doore And therefore we should all labour carefully to avoid this carnall security as a sure fore-runner of some ensuing Judgement Why must we take heed of Security and so Quest 2 earnestly labour to avoid it First because this carnall security is a signe of Answ 2 maturity and ripenesse in sinne especially where the admonitions of the word are That is those persons or places or lands which enjoy the word and notwithstanding the admonitions and comminations thereof against their great nationall epidemicall and crying sinnes doe remaine quiet and secure in their sinnes are come unto a certaine maturity and perfection in sinne and are neare unto judgement And therefore great reason there is that we should carefully labour to beware of this carnall security Secondly carnall security in sinne or notwithstanding Answ sinne opens a gappe to Gods judgements layes a man open unto God and disarmes him of all defensive Weapons for security shewes a procrastination of repentance and without speedy repentance there is no way to flee from or escape the wrath to come Matth. 3.7 8. And therefore if we desire freedome from the feareful judgements of God we must take heed of security Thirdly GOD commands us to be watchfull Answ 3 and circumspect and invites us to carefulnesse Marke 13.32 35. and therefore we must take heed of carnall security Fourthly God reveales his will unto his servants Answ the Ministers who as Noah foreseeing the unparallelled deluge preached repentance unto the world so doe preach repentance unto us and daily threaten some judgement either temporall or spirituall to come upon the Land if we lye drowned in carnall security and doe not awake unto repentance and new obedience And therefore it is not without cause that we should carefully avoid carnall security Fifthly watchfulnesse is good security frequently Answ 5 brings along with it evill and mischiefe and therfore it is carefully to be avoided Feare doth often produce a good effect and the watchfull
III. From themselves thus we have taken this course and followed this way long and as yet God hath not manifested his anger against us and therefore we hope that our sinnes shall never come unto judgement nor we for our sinnes unto condemnation And thus they altogether forget that First God is just as well as mercifull And Secondly that his word is true and shall certainly be accomplished And Thirdly that the longer the Lord spares the more exquisitely and unexpectedly he will punish And Fourthly that by these arguments they shew themselves to be the Devils Proctors pleading with all their might for sinne and rebellion against the Lord of glory Answ 2 Secondly this may be applied to those who extenuate and lessen their sinnes as though they deserved not to be punished for such petty offences Some sticke not to say Lying swearing lascivious words and the neglect of holy duties are not such great matters And therefore they being guilty of no greater sinnes they hope they shall not be punished But I. Although these sinnes should be granted to be but small yet they are many and therefore will certainly condemne without repentance But II. They are not small For First God hath said that he will never hold the swearer guiltlesse Command 4. And Secondly lying is a sinne directly against CHRIST who is truth it selfe and therefore St. Iohn saith that all lyars shall be shut out of the Kingdome of heaven Revel 21. And Thirdly wicked thoughts draw downe Gods heavie judgements upon such as harbour and give way unto them Gen. 6.5 therefore much more will wicked words destroy the soule Wisdom 11.1 Fourthly to neglect the duties and exercises of Religion is to neglect the service of God and consequently to be unprofitable servants now all such shall be cast into utter darknesse where shall be weeping and gnashing of teeth Matth. 25. â—0 And therefore let us not deceive our selves by the smalnesse of our sinnes Sest 2 § 2. And give him his portion with Hypocrites Quest 1 What duties of Religion may an hypocrite doe or how farre may he goe Answ 1 First he may have whatsoever nature hath given at any time to any or can give Answ 2 Secondly he may have a temporary faith which includes two things in it to wit I. A knowledge of the word And II. A perswasion of the truth and authority thereof Answ 3 Thirdly by the law he may be brought both to acknowledge his sinne and the merit of it Answ 4 Fourthly from hence the conscience may be terrified and the heart wounded with sorrow for sinne And Answ 5 Fifthly he may assent to the covenant of grace that it is a sure and certaine covenant and he may beleeve the sufficiency of the merits of CHRIST Answ 6 Sixthly he may beleeve that God is faithfull and true and will in his due time performe all his promises unto his servants And Answ 7 Seventhly as he may sorrow for his sinnes so he may strive and struggle against sinne And Answ 8 Eightly hence from these fruits of his faith may arise joy and a willing submitting of himselfe to heare the word of God and to heare it with gladnesse as Herod did Marke 6.20 Quest 2 What foundations of faith hath an hypocrite to rely upon Answ The holy Spirit moues the children of God to labour for faith and to approve and manifest their faith by a true sincerity and solide change in all things But the hypocrite hath other false foundations to build his faith upon namely First he conferres himselfe with wicked men and then concludes I am not like this Publicane but much better then he or these wicked ones and therefore I need not feare Secondly he compares himselfe with himselfe and then concludes that his knowledge in divine things is more then it hath bene and his profession fairer then formerly and his life more refined then it was at such a time and therefore in regard of this cleare change that is wrought in him he needs not feare Thirdly he compares himselfe with the righteous and he heares what the world saith of them that because they oppose themselves against the vices of the times therefore they are contentious and proud Esa 8.18 Wisdome 2.15 16. And therefore he thinkes himselfe in a righter and better way then they and consequently needs feare no evill Fourthly he judgeth himselfe by his outward estate and because God blesseth and prospereth him in whatsoever he takes in hand therefore he confidently perswades himselfe that his pathes are straight and his wayes pleasing unto God although a wicked man may abound in all outward good things Reade Iob. 21. Ierem. 12.1 2. Malach. 3.15 Fifthly he imagines that because Gods mercies are above all his workes therefore they shall also be extended beyond his promises and consequently that he need not feare though he be faulty Sixthly he perceives that he is free from the temptations of Sathan which others feele and groane under and therefore he perswades himselfe that the Devill dares not deale with him and consequently that he needs not feare any evill to come Bellarmine affirmes that Salomon was damned Object and confirmes it hence Hypocrisie is a sinne odious unto God and lyable unto many heavy and grievous plagues as appeares from this verse But Salomon was a most palpable and grosse hypocrite neither did ever adhere unto God sincerely although he had a shew of zeale at the first as is evident from 1 King 11.4 where it is plainly said That his heart was not perfect with the Lord his God as was the heart of David his Father First this place proves not that the heart of Answ 1 Salomon was in no sort intire and sincere but onely that it was not so intire and sincere as was the heart of David his Father for sanctification is given to the elect unequally in this life and therefore that is not presently evill which is lesse good Secondly this particle Sicut As is not here Answ 2 a note of quality but of equality not of likenesse but of measure that is these words His heart was not perfect that is as perfect as was the heart of his Father David doe not simply denote the quality but onely the same degree oâ— quality for that place of Scripture aymes at no other thing then that the Kingdome was not so well ordered and governed under or by Salomon as it was by David who although he were not free from all blame yet he never suffred the true worship of God to be corrupted in his Kingdome neither did defile himselfe with any Idolatry which things Saloâ—â—n was guilty of and which considered in themselves are so great and greevous sinnes that St. Peter by an Antonomasia cals them The pollution of the world 2 Peter 2.20 But yet not so great as that the Lord cannot renew his children from them by repentance and did Salomon as appeares by the Booke of Ecclesiastes which was writ after his fall
comfort of their lives and the Answ 4 better enabling of them to beare the crosses and disasters of this life What is here required of us Quest 6 We must prepare our selves for this reckoning and cast up our owne accounts Answ examining what we have done that so we may prevent the judgement of God What must we examine or coÌ„pute Quest 7 First in generall we must examine our selves Answ 1 and our workes Secondly more particularly two things are to Answ 2 be examined and carefully cast up to wit I. Our actions sins especially those sins which are observed and marked and which shall be most severely punished at the day of judgmeÌ„t as for example First diffidence and distrust of God 1. Diffidentia as Esa 30.8 we usually place our hope and trust upon the world Iob. 31.24 And if we be in penury have no peace at all within our selves fides est quod vides we believe no more then we see and therefore when our riches faile our faith fades 2 Contemptus verbi Secondly a contempt of the word and Law of God Esa 5.24 3 Superbiâ— Thirdly pride Esa 47.7 either against God or man 4. Odium Fourthly hatred of our brethren and the wayes of God 5. Provocatiâ— fratrum Fifthly provocation of our Brethren 1 Peter 4.3 And that I. Sometimes unto duels and slaughters And II. Sometimes unto the prophanation of the Lords day And III. Sometimes unto adultery and fornication IV. Sometimes unto drunkennesse Abak 2.15 6. Verba â—tiosa Sixthly idle words for even these are observed and threatned Matth. 12.36 Now there are three sorts of these to wit I. Some are contrary to holinesse as swearing blasphemy and scoffing at holy things II. Some are contrary to righteousnesse as lying brawling and the like Revelat. 21.8 and 22.15 III. Some are contrary to sobriety as filthy and lascivious words or songs Ephes 5.4 Now because the Lord sees and markes and threatnes to punish all these we must examine which and how many of them have beene in us or committed by us that so we may labour seriously to repent what is by-past and to amend for the time to come We must take heed that we doe not distrust either the providence promise or love of God we must be principally carefull not to despise the will and word of God we must beware of pride hatred and wicked words in our selves and of provoking others unto wickednesse because all these shall be punished when the Lord comes to reckon with us Benedictionesaliae Spirituales II. We must examine and carefully cast up the blessings and mercies given unto us by God whether Spirituall or corporall or Externall First there are Spirituall graces given unto us by God which we must give account unto him of as 1. Verbum I. The word and the preaching thereof Iohn 12.48 Hebr. 2.3 And herein two things are to be examined viz. First how we love it and whether we prepone or postpone other things before it Secondly how doe we apply the word doe we make it a Rule a Ballance a Touch-stone applying it to our words workes and thoughts In a word doe we direct our lives thereby These things we had need examine because they will be inquired and searched into when the Lord comes to take account of us 2. Spiritus II. The holy Spirit is another spiritual grace given unto us for as the Lord gives the word unto our yeares so he gives also the Spirit unto our hearts and as the word without cals so the Spirit within moves us and therefore we must examine First whether we strive against these good motions labouring to extinguish them or whether we embrace nourish and labour to kindle these sparkes into a flame And Secondly whether doe we acknowledge in these good cogitations compunctions and motions the finger of God and his gracious call or whether do we thinke them idle thoughts and so as needlesse or unnecessary let them suddainly fade and dye Thirdly whether do we follow obey the counsell direction of the Spirit or whether do we disobey and despise it For we must give account of these at the comming of our Master and therefore in the meane time we ought to examine our selves in them III. The communion of the Saints is another spirituall grace given unto us by God that is 3. Communio sanctorum as the Lord gives us the call of his word and the motions of his spirit so he also gives us the examples and exhortations of the godly and as this is a great blessing so no small account must we give of it at the last And therefore we should examine these three things viz. First whether we love and like the society of wicked or righteous men most Secondly whether we like and approve of the good examples of the godly or whether we despise and deride them Thirdly whether we follow the good examples of good men or praise them onely but imitate them not at all For for these we must give account of unto God at the last Secondly Corporaleâ— there are corporall endowments given unto us by God which we must be accountable unto God for as for example I. Wisedome 1 PrudeÌ„tio which is a gift comming from heaven and excels all temporall things Now herein we must examine First whether we bend our wit unto oppressions wrong injury strife contention and the like Or Secondly whether we employ it in gathering together the thicke clay of this world Or Thirdly whether we bury it in pleasure as the unprofitable servant did his Talent in a napkin Or Fourthly whether we use our wisedome unto the glory of God or the advancement of Religion or the good of our brethren or the increase of our owne grace and goodnesse II. 2. Ingeniâ— Wit is another corporall blessing given unto us and therefore we must examine whether we use our quicknesse and wit with Bezaleel and Aholiab unto the service of the Church or with many to the composing of chaffie and lewd poemes and idle unprofitable Bookes III. 3. ConstaÌ„tia Magnanimites Constancy and Magnanimity may well be called a corporall blessing and is given by God it being a rare morall vertue if it be not rash but prudent And therefore those who are indued herewith must examine Whether First they convert this their constancie unto revenge Or whether Secondly they convert it unto the protection of the Gospell or the good of Religion IV. Courtesie 4. Comitaâ— morum and affability is a singular corporall blessing given unto many by God who must examine if First they use it not to adulation and flattery like Court-holy-water Secondly if they use it to the winning and reclaiming of their brother from his wicked wayes V. 5. Memoriâ— Memory is another Corporall blessing given by God unto many who must use it to the bettering of their inward man That
secundò et § Est igitur and there he shall see his exposition of these words This is my body according as we have laid them downe Sub speciebus est corpus meum under these accidents is my body His example is laid downe in the same place § Sed S. Thomas which for the Readers satisfaction I will set down Esset aptum exemplum si Dominus quandò mutavit aquam in vinum ostendisset hydrias aquae dixisset Hoc est vinum et illis verbis mutâsset aquam in vinum neque enim possumus ita exponere istam sententiam Hoc est vinum id est haec aqua est vinum id enim falsum esset neque ita Hoc id est vinum est vinum nam falsa fuisset demonstratio non enim aderat vinum cum diceretur Hoc sed hic est sensus Hoc est vinum id est in hoc vase est vinum That is that the meaning of these words This is my body is under these accidents is my body will appeare by this pregnant example If our Saviour when he changed the water into wine had shewed the pots of water and had said This is wine and with those words had changed water into wine yet we could neither expound this sentence This is wine thus that is this water is wine for this were false nor thus This that is This wine is wine for then the demonstration is false for it was not wine when he said this but the meaning is This is wine that is in this vessell is wine which every Novice knowes is as direct a Metonymy as if I should say to my friend my purse is at your command meaning the money in my purse And thus in his assertion he doth affirme these words This is my body to be proper and not figurative and in his exposition and illustration doth confirme them to be tropologicall and figurative And thus much for the answer to his assertion I come to his reasons Secondly the Cardinall looseth more then he Answ 2 gaines by his first reason for thereby though I thinke unawares he grants unto us that the precepts and rules in Scripture are set downe simply and plainly and therefore the Word cannot be so hard and obscure as he else-where would beare us in hand it is for if the precepts and rules of Faith be evidently in Scripture expressed as he here confesseth then what reason hath he to keepe backe the people from reading the Scripture which he labours with tooth and naile to doe Thirdly to his first reason I answer againe Answ 3 That it is false that the Scriptures use no figures nor tropes in the Declaration of the Lawes and Sacraments of the Church For St. Paul speaking of the Sacraments of the Jewes saith The Rocke was Christ 1 Cor. 10.4 That is the Rocke signified Christ So verse 17. We that are many are one bread that is our spirituall unity and conjunction is represented in that we are partakers of one bread Fourthly to his second reason I answer that Answ 4 sometimes our Saviour did speake darkely being alone with his Apostles thereby to stirre them up more diligently to attend unto his words as when he biddeth them beware of the leaven of the Pharisees Mark 8.15 Yea this speech of our Saviours uttered in the hearing of the Apostles This is my body was neither so darke nor obscure that the Apostles need much be troubled about the understanding of them Nay many things being spoken in borrowed and Metaphoricall words are uttered with greater grace and carry a fuller sense When Christ said I am the doore Iohn 10.9 and I am the Vine Iohn 15.1 he spake by a figure as he doth here for neither was he a Vine nor a doore as the bread was not his body And yet which of the Apostles was there that understood him not when he called himselfe a Vine and a doore Neither could they doubt of our Saviour Christs meaning here Fifthly to his third reason I answer two things Answ 5 namely I. Other places of Scripture which must be understood in a figure as where CHRIST saith I am the doore the vine c. doe also insinuate how Christ is to be understood here II. If the Papists did beleeve the Article of Christs ascension aright as St. Peter doth Acts. 3.21 saying whom the heavens must containe untill c. they should not then containe him in earth under the formes of bread and wine who must yet be contained in heaven for if CHRIST could be contained in divers places at once the Angell had not reasoned soundly Matthew 28.6 He is not here for he is risen Object 5 Bellarmine lib. 3. de Euchar. Cap. 19. urgeth these words further for the proofe of Transsubstantiation thus Our Saviour saith This is my body which words doe signifie a substantiall not a figurative change onely of the bread into Christs bodie for otherwise the bread and the flesh of CHRIST being things of divers natures cannot be one pronounced or affirmed of another for bread is not flesh remaining in it owne nature Answ 1 First as one thing being of a divers nature cannot be pronounced of another unlesse there be some change so neither can the same thing be affirmed or predicated of it selfe as to say this substance is my body which is all one in their sense to say This is my body Answ 2 Secondly a figurative change is sufficient according to the phrase of Scripture though there be no materiall or substantiall mutation in this proposition This is my body that is this bread signifieth my body like as when Christ breathed upon his Apostles he said Receive yee the holy Ghost calling the very breath the Spirit which it signified and exhibited onely So the holy Ghost descending upon Christ in his Baptisme is called the Dove So then as the breath of Christ is the Spirit and the Dove the holy Ghost so is the bread Christs bodie that is in figure and signification and not in substantiall mutation Willet synop 615. Quest 21 Why may we not beleeve the Elements substantially changed or transubstantiated or what Reasons may be given against Transsubstantiation Answ 1 First the affirmation of Transsubstantiation doth overthrowe the distinction of the outward and inward action of the Communicant in the celebration of the Lords supper which distinction is warranted by Scripture and grounded vpon Scripture and therefore that Tenet is not to be maintained For the cleare understanding hereof observe that in the receiving of the blessed Sacrament we are to distinguish betweene the outward and inward action of the Communicant In the Outward with our bodily mouth we receive really the visible elements of Bread and Wine In the inward we doe by faith really receive the body and blood of our Lord that is to say we are truely and indeed made partakers of Christ crucified to the spirituall strengthning of the inward man Now this distinction betweene the
said This is my body And Secondly this Sacrament must be Communicated and is therefore called a Communion 1 Cor. 10.16 Wherefore the end of the Sacrament is neither I. Oblatio an offering up of it unto God as a Propitiatory sacrifice Nor II. Reservatio a reserving or keeping of it in boxes or pixes Nor III. Circumgestatio a carrying of it about in Progresse or procession Nor IV. Adoratio a falling downe before it and worshipping it But V. Communicatio onely a communicating of it by the faithfull What is the use or scope of this Sacrament Quest 26 First Answ to remember Christs death with thankefulnesse Luke 22.19 and 1 Cor. 11.24 25 26. And hence it is called Eucharistia because it is to be celebrated with thankesgiving unto God Secondly to shew our union into one body 1 Answ 2 Cor. 10.17 And hence I. It is necessary that there should be an assembly or congregation ot at least more then one or two at the celebration of this Communion The Sacrament is to shew our union and conjunction with the members of CHRIST and therefore it is required that it should be communicated by more then one II. Because the use of this Sacrament is to shew our union into one body therefore it is necessary that those who come unto it should be reconciled unto all men Matth. 5. Thirdly another end of this Sacrament is to Answ 3 confirme our communion with Christ to our salvation Iohn 6.54 56. For as the unworthy receiving of this Supper is punished with condemnation 1 Cor. 11.29 So the worthy receiving thereof is rewarded with salvation Now this Vnion of oâ—â—s with CHRIST which is confirmed unto us in the Eucharist doth include in it these two things viz. I. On our part a condition of Repentance And II. On Christs part a promise of union that is if we will but come unto the table of the Lord with true and unfained repentance of all our sinnes then CHRIST promiseth to knit and unite us unto himselfe Quest 27 What are the fruits of this our Vnion with CHRIST Answ 1 First remission and pardon of all our sinnes whereof by and by Answ 6. Answ 2 Secondly the imputation of Christs righteousnesse or active obedience Answ 3 Thirdly the nourishment of our soules of which by and by Answ 5. Answ 4 Fourthly another end of this Sacrament is to shew us our duty that we are now none of our owne but being redeemed by the blood of Christ are obliged to serve him both in body soule and spirit 1 Cor. 6.20 And therefore when we come unto the Lords Supper we must come with a promise and purpose of new obedience and true sanctification both in heart and life as followes afterwards Answ 5 Fifthly another use of this Sacrament is to nourish and feed the â—oule Now because this is controverted therefore J lay downe these three things viz I. We confesse that the soule of the worthy receiver is nourished by the body and blood of Christ in the Sacrament and therefore in vaine is that place urged against us My flesh is meate indeed Iohn 6. II. We say that this spirituall food and nourishment is neither conferred upon any Ex Opere operato by the bare worke wrought nor conferred and given to all that receive this Sacrament but is onely imparted to the faithfull and worthy receive by the inward working of the holy Spirit Answ 6 Sixthly and Lastly another scope or use of this Sacrament is the remission and pardon of our sinnes This is denied by the Papists and therefore J will lay downe the state of the question or controversie and then confirme what wee have affirmed I The question is concerning the proper effect and use of the Lords Supper Whereunto the Papists say That it was not properly ordained for remission of sinnes neither that it hath any such use but it serveth onely as a preservative against sinne Trid. Conc. sess 13. Can 5. Bellarm. de sacram lib. 4. Cap. 17. Now we affirme and teach that an especiall and principall use of the Eucharist or Communion is to strengthen and assure our faith of the remission of our sinnes though that be not the onely scope and use of that Sacrament as is shewed by the other use afore mentioned II. That amongst the other ends and uses of this Sacrament it also assureth us of remission of sinnes is thus proved from this place Christ here saith This is the blood of the New Testament that is shed for many for remission of sinnes But the new Testament includeth a promise of remission of sinnes Ierem. 31.34 yea our Saviour setteth it downe in plaine tearmes for why else should our Saviour make expresse mention of forgivenesse of sinnes if this Sacrament amongst other uses did not serve for that use also Against this they object many things to wit First Bellarmine saith that these words of our Object 10 Saviour doe not signifie that his blood is drunke in the Sacrament for the remission of sinnes but that it was sâ—ed for remission of sinnes and so is represented in the Eucharist Bell. de Sacram. lib. 4. Cap. 19. resp ad Arg. 3 First in the Eucharist the death of Christ with Answ 1 the fruit thereof which is the remission of sinnes is not onely represented but exhibited also and applied for otherwise the Jesuite will make it but a bared and naked signe if it should onely represent and signifie and who would thinke that they which stand upon the reall presence would content themselves with representation and signification onely And therefore I thus retort the argument As Christs blood is present so are the fruits of his blood but his blood is not present onely in signification but verily and indeed to the worthy receiver Therefore so is remission of sinnes which is the fruit of his blood Secondly St Paul saith that the unworthy Answ 2 receiver is guiltie of the body and blood of Christ 1 Cor. 11.27.29 Now if unworthy receiving doth verily adde sinne unto them then the worthy receiving which is a shewing forth of Christs death doth verily obtaine remission of sinnes Secondly they object Remission of sinnes is Object 11 not once nominated in the 6. of Iohn where the fruits of this Sacrament are expressed And therefore this is no end of this Sacrament First Remission of sinne is not there named Answ 1 therefore this Sacrament hath no such use followes not nor will be granted untill they first prove that all the ends uses and fruits of the Lord Supper are there laid downe which taske I know they will never undertake Secondly J grant the pardon of sinne is not Answ 2 the principall scope but yet it is one end thereof notwithstanding Thirdly we confesse that the Sacrament is onely Answ 3 Signaculum a seale of the remission and pardon of our sinnes for the Eucharist doth not conferre Remission upon us but confirme remission unto us Fourthly although the Remission of sinne
be denied this holy Sacrament for they may take it and give thankes although they lye for Vetus est veâ—bum Catonis c. both old and true is that saying of Cato's God being a Spirit must be worshipped with a pure mind or according to our Saviour in Spirit and truth Iohn 4.24 Non ergo rixemur de gestu externo nemo â—b hunc vel illum condemnet alium Let us therefore notdisagree jarre about the outward gesture neither let any one condemne another for that Hence from these two proofes wee learne these two particular lessons viz. I. That the gesture of the body in the receiving of the Sacrament is not of the essence of the Sacrament but in it selfe an indifferent thing II. That the gesture of the body being not of the essence of the Sacrament but an indifferent thing is to be used according to the custome and constitution of that Church wherein wee live IV. He who refuseth to kneele at the receiving of the Lords Supper cannot be excused of uncharitablenesse and that both iâ— regard of the Church and also of the Minister of the Sacrament For First our Church having by a Canon enjoyned this posture of kneeling to be used by the Communicant he who refuseth it as an Idolatrous thing doth thereby intimate that the King and all those famous learned and pious Ministers who were assembled together in Convocation for the ordaining of orders for the uniformity of our Church were at least tainted with Idolatry or lovers of that which was meerly superstitious or else they would never have constituted such a Canon Charity the Apostle saith is not suspicious but he who refuseth this posture as supersticious doth suspect those of superstition and Idolatry who did enjoyne it and therefore is uncharitable to the Church wherein he lives Secondly our Church having by a Canon enjoyned this gesture of kneeling and threatned suspension to that Minister who shall give it to any that doth not kneele he who refuseth thus to receive it is very uncharitable to his Minister who by this his refusall is brought into a great strait that is must either dismisse and send him so refusing to kneele empty away and deny this blessed Sacrament unto him or else if the Minister doe give it to him though he kneele not doth thereby expose himselfe to the censure of suspension and the danger of loosing his living V. Kneeling is appointed by our Church not for the adoration of the Elements but for a signification of the humble and gratefull acknowledgement of the benefits of CHRIST given to the worthy receivers Archbishop Whitg answer to the admonition Page 100. And therefore none should be more reverend in their gesture at the receiving of this blessed Sacrament then those who come best prepared and most assured of true benefit and profit thereby VI. The lawfulnesse of kneeling at the receiving of these sacred Mysteries may be confirmed by this Argument Whatsoever spirituall benefits I may lawfully seeke on my knees with supplication that same J may lawfully receive on my knees with thankesgiving But I may lawfully on my knees with supplication seeke salvation by JESUS CHRIST Therefore I may lawfully receive the seales and pledges thereof on my knees Bp. Cooper If it be objected we must not kneele to an Idoll Object I answer we kneele to CHRIST Answ praysing him when we receive the holy Symboles and exhibiting instruments of his bâ—dy and blood and it is meere madnesse either to make them Idols as the Papists doe or call them Idols as male-contents doe VII Lastly this Sacrament of the Lords Supper is administred in our Church with a most effectuall prayer and thankesgiving and therefore what gesture can be fitter at that time then kneeling with the Elements the Minister utters these words The Body of our Lord Iesus Christ which was given for thee preserve thy body and soule c. The blood of our Lord Iesus Christ which was shed for thee preserve thy body and soule to everlasting life Drinke this in remembrance that Christs blood was shed for thee and be thankefull Now when the Minister in the behalfe of the receiver powres forth so patheticall a prayer and thankesgiving unto God how can the receiver but with his heart and upon his knees begge this at the Lords hands in his owne behalfe And thus we have heard what is required of us both in regard of the Precedent and Present time of receiving the last remaines Thirdly this Execution respects the Subsequent time and teacheth us a double duty after we have received the Lords Supper namely First we must depart and that I. With joy and thankesgiving Acts 8.8.38 39. Luke 17.17 And II. With a purpose of keeping our covenant and performing the promises of new obedience and true sanctification all the dayes of our life For the worthy and faithfull receiver who is assured that Christ died for him and offered up himselfe a sacrifice for his sinnes cannot but rejoyce hereat and breake forth in thankefulnesse unto God for so inestimable a grace and desire and endeavour to live wholly unto his Christ who hath purchased him at so deare a rate Secondly we must sanctifie that day unto the Lord whereon we have beene made partakers of this holy Communion For it is the festivall of the Lord. Jf we communicate upon the Lords day we must be very carefull to sanctifie that day strictly unto the Lord but if upon a weeke day then though we have no precept to equall it unto the Lords da yet we must not prophane that day as the manner of some is who make that day whereon they communicate a day of excesse and ryot and going from Alehouse to Alehouse And thus much may suffice to have been spoken of this Sacrament in this place Vers 29 VERS 29. But I say unto you I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome Object The Vbiquitaries object this place for the Vbiquitie of Christ arguing thus Christ saith I will not driâ—ke henceforth of this fruit of the Vine untill that day when I drinke it new with you in my Fathers Kingdome But Christ often ate and dranke with his Apostles after his Resurrection and before visibly he ascended into heaven Therefore seeing he was in heaven before his visible ascension it is evident that heaven is every where and not limited or confined to any one place and consequently that Christ is not included in any determinate place but filleth all places and is every where Answ 1 First to the drift of the Objection J answer that it is true that CHRIST is every-where in regard of his Deitie but not of his Humanitie but this pleaseth not the Objecters who contend for the Vbiquitie of Christs corporall presence Secondly J could answer with some of the Fathers Answ 2 that it is true that wheresoever CHRIST is there is Heaven but
and this the faithfull never fall into Quest 5 What is required of the righteous in their humiliation or when their consciences accuse them Answ They must inquire and see what manner of conscience it is for there is a double conscience viz. First of sinne and this is good yea we should labour to be sensible of our sinnes and wish that our consciences would check us for sinne And Secondly of the anger of God for sinne now the mouth of this conscience they must labour to stop and not give way to this desperate feare that God loves them not but hates them and is wrathfully displeased at them For in their greatest humiliation they should say with Iob Though the Lord kill me yet will I put my trust in him Object If the conscience should urge the Law and anger of God against the transgressors thereof they must thereunto oppose Answ the mercies of God the merits of Christ the promises of the Gospell and that new covenant which hath beene contracted and confirmed betweene God and them Object If this conscience should yet urge that these things belong not unto them they being carnall and mundane they must then give a double answer viz. Answ 1 I. If they have any signes of the truth of their repentance and regeneration they must expresse them They must see if they have First the testimony of the Spirit within witnessing unto their Spirits that they are the Children of God And Secondly if they be changed from what they were before hating their former beloved sinnes and loving holinesse and uertue formerly not beloved And Thirdly if they love God and be beloved of him and assisted and guided by the holy Spirit in the paths of piety For these signes will deceive none and therefore blessed are all they who can by these comfort themselves in the houre of temptation II. If they cannot find these things in themselves Answ 2 they must then run unto the Sacrament with these promises Those things which J have not as yet done I will now doe without any more delay yea I will now while it is said to day conver◠and turne unto the Lord and then they may be safe because the Lord hath said That at what time soever a sinner doth repent he shall find mercy Ezech. 18. and a Father hath said That true repentance comes never too late Secondly humiliation is divided according to the cause moving it For I. There is a humiliation which ariseth onely from the horrour of Gods judgement and vengeance And II. There is a humiliation which ariseth from the love of vertue and the hatred of sinne as sinne and from the hope of reward But of this we have treated heretofore Thirdly humiliation is divided according to the effects thereof For I. There is a humiliation which is without any good fruit or effect And II. There is a humiliation which worketh true repentance and converted unto God Whence note First that the righteous onely have this true humiliation which is called conversion l. Ezech. 18.21 Zach. 1.3 and Acts 3.19 And Secondly that the wicked may have the false humiliation as we see in Iudas § 4. And he brought againe the thirty pieces Sect. 4 of silver to the chiefe Priests and Elders In this Section two things are considerable to wit I. The thing brought backe viz. the thirty pieces of silver And II. The action of bringing backe Reduxit he brought againe First the thing brought backe was the silver peeces What was meant by a silver peece Quest 1 First it hath no certaine signification but the Answ 1 Hebrewes take it for a shekel as we may see Zach. 11.12 Secondly the Jewes had a double shekel Answ 2 namely I. The shekel of the Sanctuary which was worth foure drachma's And II. The vulgar or common shekel which was worth two drachma's Thirdly it is hard to determine or say certainly Answ 3 how much their drachmas or penies was in our money for some say that a peny was worth sixe Drachmas and some say that a Drachma was almost two pence Fourthly in our money some say that the Romane Answ 4 peny was worth 4d. or 6d. as the marginall note saith or but 3 pence as the marginall notes upon Matth. 18.28 Fifthly it may suffice us to know that it was Answ 5 but a vile and base price for the life of a man Zach. 11.13 Secondly we have here his action of bringing backe where we see that he doth not bring a part of the money backe as did Sapphira or Cain who offered of the worst of his fruits but he brings backe all even every peny that he received and yet this satisfaction profits him not at all To teach us Obser That satisfaction and restitution is not sufficient in it selfe to take away the sinne committed or to satisfie Gods justice Quest 2 Is not Satisfaction good Answ There is a double satisfaction to wit First a satisfaction due unto our neighbour and is called restitution and it is of the fact not of the sinne and this is altogether or by all m anes to be done as principally necessary with these exceptions restrictions and cautions namely I. Not as a satisfaction for the sinne for this we owe unto God Nor II. Through horror as Iudas here did but out of a desire to be reconciled unto our brother and to satisfie him for the injury we have done and to appease and pacifie our owne consciences Nor III. Through some immediate necessity for it may come to passe that he who hath done wrong unto his neighbour is not able to satisfie for the injury done and in this case God can save the sinner without restitution if so be the offender doe as much as in him lyes Now these conditions observed every greedy oppressor and griping usurer and deceitful person is bound to make restitution Secondly there is a satisfaction due unto our God wherein two things are considerable viz. I. Wherein this satisfactio◠consists namely First not in oblations and pilgrimages But Secondly partly to the poore in Almes deeds as Daniel counselled Nebuchadnezzar And partly to God in repentance and sincere sorrow Acts 3.19 And II. These things are not to be done as a satisfaction of Gods justice for our sinne But First as an argument of our obedience And Secondly as a testimony of our thankefulnesse Sect. 5 § 5. I have sinned We have heard of Iudas his Contrition and Satisfaction and now followes his Confession which is twofold viz. I. Of his owne sinne in this Section And II. Of CHRISTS innocencie in the next First we see here that the Traitors tongue witnesseth against it selfe and that his Conscience cannot dissemble to teach us Observ That an evill Conscience is worse then a thousand witnesses Read Genes 3.10 and 42.21 and 2 Sam. 24.6.10 Proverb 28.1 Esa 57.20 and we shall find that an evill conscience is a continuall feare and torment Jnfinite in a manner are the humane examples whereby
the like Exod. 18.21 And IV. With magnanimity and constancy Sect. 3 § 3 Let him be crucified Quest 1 Who were guilty of the death of Christ either as actors or a bettors Answ 1 First Pontius Pilatè who condemned him I name him first because I speake not of him at this time Answ 2 Secondly the chiefe Priests and Elders of the Iewes in whom two things are observable viz. I. Causa the cause why they endeavoured and procured the death of Christ and that was ambition they loved the praise of men more then the praise of God and the glory of the world more then the glory of God Iohn 12.42 and 5.44 They saw that Christ derogated much from them and spake much against them and therefore they envy Christ and frequently calumniate him II. Modus the manner of procuring Christs death and that was corrupt for they suborne the people and false witnesses Read Matth. 26.59 and 28.12 Wherefore we must take heed of subornation Why may we not use this suborning of others Quest 2 when it may stand us in stead I. because subornation is the practice of Answ 1 wicked men 1 King 21.10 and therefore if we would be esteemed righteous we must not use this practice II. because truth seekes no corners but Answ 2 delights to goe naked and therefore this practice of suborning others argues a hatred of truth and a love of falsehood III. because the suborning either of witnesses Answ 3 or friends or Judges argues either an evill cause or an evill mind Thirdly the people were guilty of and accessary Answ 4 unto the death of Christ now in them two things are observable namely I. The cause of their sinne which is two-fold to wit First in constancy for not long before this they would have made Christ a King Iohn 6.15 and strawed their garments in his way Matth. 21.8 crying Hosanna verse 9 but now they cry crucifie him crucifie him And Secondly a desire of pleasing their Elders and Governours who perswaded them unto this Christ certainly was not odious unto the common people but yet whilest they basely seeke to please their high-Priests and Elders they neglect both equity their owne salvation II. The blacknesse and horriblenesse of their offence which shewes it selfe in these things viâ— First they had two testimonies from which they might and ought to have considered something namely I. Diuine testimonies as for example a Propheticall speech search the Scriptures for they testifie of me Iohn 5.39 yea a living voyce from the Father and God of heaven Matth. 3.17 yea the frequent presence and assistance of the blessed Spirit of God and divers visions and apparitions of Angels and the confession of the devill himselfe Marke 1.24 yea many times CHRIST let them see if they would haue observed it that the secrets of their hearts were not kept secret from him Now these things they should seriously haue considered before they had cried Crucifie him II. Humane testimonies were not wanting unto them if they had observed them and those were Christs workes the workes saith he which I doe testifie of me Iohn 5.31 He cast out of devils he cured the sicke he quickned the dead he enlightneth the blind he opened the eares of the deafe he with his word made his enemies to fall to the ground be with his word appeased the raging of the Sea Reade Matth. 8. and 9. and 11.5 6. and Iohn 4.26 Luke 5.17 and Iohn 3 2. Now these they ought to have considered And Secondly they preferred Barabbas before Christ a murderer before the Lord of life a seditious turbulent person before the Prince of peace When men say they Iohn 2. are â—runke then the worst wine pleaseth the palat so when men are drunke with sinne and besotted upon it then they will receive Theudas and Iudâ—s Galilaeus for the true Messiah then they will thinke Simon Magus to be the great power of God and then with the Gergesens they will preferre their Hogs before CHRIST And Thirdly they adjudge Christ unto death desiring that he may be crucified although they were not able to accuse him of any evill or to witnesse any evill against him Sect. 4 § 4. What evill hath he done Quest 1 Pilate here propounds the question Whether Christ have done any evill or not And Answ 1 First he answers hereunto himselfe that for his part he finds no evill in him And Answ 2 Secondly Christ in answer hereunto appeales unto their owne conscience which of you can accuse me of sinne Iohn 8. And Answ 3 Thirdly the common people once answered He hath done all things well and nothing amisse And therefore there was great reason why Pilate should aske this question and thus seeke to free CHRIST from their hands and power Quest 2 What good did Christ Answ 1 First in generall he did all things well and many good things unto many Answ 2 Secondly more particularly when Christ lived on the earth he did many temporall good things viz. I. He healed and cured all diseases amongst the people And II. He cast Devils out of those who were possessed And III. He went up and downe doing good the Lord being with him Acts. 10.38 And IV. He stilled the raging waves of the Sea And V. He sed those who were hungry And IV. He raised up the dead unto life Now if there had beene no greater workes done by Christ then these yet who would have lost such a treasure and rich Magazin of all temporall blessings if they could have kept it Answ 3 Thirdly but besides these there were spirituall benefits and inestimable graces bestowed by Christ upon all those who came unto him in sincerity of heart and are still held forth and freely offred by him unto all who with hungring affections long for him The spirituall graces and benefits which the Jewes might and we may have by Christ are many and great and of unvalued worth as for example I. Christ reformed Religion and taught the whole counsell of God And II. He reconciled us unto God that in him we might have peace And III. He caused Sathan to fall as lightning from heaven and destroyed all his workes And IV. He sends his holy Spirit unto us whereby we are regenerated and sanctified And V. He hath taken away the vaile and laid open unto us a way unto the holy of holyes And VI. In him all the promises of God are yea and Amen And VII Of his fulnesse we all receive grace for grace Iohn 1.16 And VIII By his Resurrection and Ascension he hath sealed unto us our Resurrection and ascension with him unto life eternall And therefore no wonder if Pilate saith What evill hath he done seeing he was no other but a rich treasurie of all grace and vertue § 5. But they cried out the more crucifie Sect. 5 him c. It may here be demanded Quest what manner of answer this was which the people gave unto Pilates question in the former words
one 3dly others answer that St. Mark restraines that unto one Mary which was common to her companions Answ 3 naming her onely as the chiefe of all or unto whō Christ more purposely appeared Pareus s VERS 2. And behold there was a great earthquake Verse 2 for the Angell of the Lord descended from heaven and came and rolled backe the stone from the doore If the studious Reader would see what application may be made of this Earthquake let him read Chē harm part 2. Gerard. pag. 248. b. And if he would see how hence Bellar. would prove that the body of Christ doth not occupy any place but that he may be at once intirely in regard of his humanity in many places r I eferre him to Chamier tom 2. de corp Christi lib. 6. Cap. 7. pag. 211. a. § 22 23. VERS 6. He is not here for he is risen as he said Verse 6 Come see the place where the Lord lay He is not here for he is risen Quest 1 It is questioned and controverted betweene us and the Church of Rome whether it imply a contradiction for on body to be whole and entire at the same time in many places Answ 1 First hereunto the Papists say that the body of CHRIST may be and is in many places at once locally and visibly and that his flesh is at the same time in heaven and in earth in the Eucharist Bel. de Sacram. Euchar. lib. 3. Cap. 4. Answ 2 Secondly we affirme that it implies a contradiction to say what they doe herein and we prove it hence thus The Scripture plainly saith that Christ hath a true naturall body and in all things like unto us Hebr. 3.17 Therefore neither can his body being a true humane body as ours are be in many places at once neither can it chuse but occupie that roome and place where it is The Angell said He is risen he is not here but it had beene no good argument to say he is risen and gone to another place and therefore he is here if so be the body of CHRIST might be in many places at once The Scripture then hath defined it that Christs body is in one certaine place Wherefore to say that Christ hath a true natural body and yet retaineth not the naturall properties of a body or that he hath and hath not a true naturall body is to speake contradictions Jf the Reader would see this Answer of ours impugned and the oppositions answered Let him read Dr. Willet synops controv general 10. de Euchar. quc 1. pag. 611. c. Amos Bellarm. enervat tom 3. pag. 135. The Angell by telling the women here that Christ was risen againe from the dead doth give occasion unto us to consider a little of the Resurrection of Christs body Our Questions here abouts shall be these Quest 2 What and how many are the parts of Christs Resurrection Answ There are two parts of thereof namely First Vivification which was the conjunction of the body and soule of Christ together againe by the power of God Iohn 2.19 and 10.18 And is therefore attributed to the Father Romans 6.4 and 8.11 and Acts. 2.24 although as it is opus ad extra it is common to all the three persons of the blessed Trinity And Secondly a going out of the Sepulchre for Christ being restored againe unto life and all obstacles which might hinder his Resurrection being removed againe by an Almighty power he came gloriously out of the grave or tombe wherein he was laid Matth. 18 2. Quest 3 What are the Causes of Christs Resurrection Answ 1 First the glory of God and Christ Iohn 17.1 and Romans 1.4 And Answ 2 Secondly the fulfilling of the Prophesies Psal 16.10 Matth. 12.39 and 17.13 and Acts. 4.24 And Answ 3 Thirdly to shew that he is the Resurrection or that we are raised from death unto life by the power of Christ Iohn 11.25 And Answ 4 Fourthly because Christ hath now fully satisfied for sinne and where there is no sinne there is no death Romans 6.10.23 And Fifthly he rose againe for the discharging and executing of his Offices because part of them were principally to be performed after death Read Answ 5 Psal 110.4 and 45.7 and Esa 97. Luke 1.33 and Rom. 8.34 And Sixthly that it might certainly and evidently Answ 6 appeare that Christ overcame the Devill sinne and death And Seventhly the last cause of Christs Resurrection Answ 7 was our salvation Romans 4.25 What were the fruits of Christs Resurrection Quest 4 First the fruit of Christs Resurrection which Answ 1 respects himselfe is this namely that having suffered for us hee is made partaker of a glorious life for us And Secondly the fruits of Christs Resurrection respecting Answ 2 us are these to wit I. An effectuall application of his righteousnesse and satisfaction performed for us Acts. 13. and Rom. 4.25 and 1 Cor. 1◠18. And II. Our regeneration and sanctification by the holy Spirit Rom. 6 4 5. Colos 3.1 and 1 Pet. 1.3 And III. A demonstration and obsignation of our Resurrection unto life eternall Rom. 8.11 and 1 Cor. 15.13 and Revel 1.5 And IV. Consolation against all affliction yea death it selfe Iob. 19.25 and 2 Tim. 2.8 And V. A certainty of the defence and full glorification of the Church Iohn 14.3 Why doth the Lord now adayes rather use the Quest 5 Ministery of men then of Angels in confirming and Preaching the truth of CHRISTS Resurrection First because our infirmity and weakenesse cannot Answ 1 beare the light or aspect of Angels as we may see by these women who were afraid when they saw the Angell verse 5. Secondly the Lord doth this for our greater Answ 2 consolation that we hearing them who are of the same nature with us and sinners like us may be raised up to comfort Thirdly this is done because the Lord would Answ 3 have an accesse to his heavenly doctrine made manifest and laid open unto all men in the ministery of the word and not peculiar Revelations to be expected or sought for by Angels Romans 10.6 Fourthly the Lord hath appointed that Christ Answ 4 should be preached unto us by the Ministery of men not of Angels because he would have all glory to be reserved unto himselfe as in merit so also in the application of the benefits of the Gospell for in this his power is wonderfully shewne that against the gates of hell he opposeth weake men Fifthly this was done also that people might Answ 5 reverence obey and receive the Ministers as the Messengers and legates of Christ and on the other side that Ministers might embrace and love their people with a sincere and fatherly affection Sixthly if Christ and the Gospell should be Answ 6 preached unto us by Angels it were necessary that they should use a humane not an Angelicall speech unto us and hence the Angels appeared here in an humane forme when they were to publish and preach the Resurrection of Christ
find not in the word of God Yea that both of them are of like dignity in themselves and to be had equally and indifferently in most high account by us we prove from this verse and other grounds to wit First they are both commanded and instituted by the same authority of our Lord JESUS CHRIST as Baptisme here and the Lords Supper Luke 22.19 neither is one by the first institution advanced above the other Secondly there is the same matter and substance of both Sacraments viz. CHRIST JESUS with all his benefits for as Baptisme is said to save us by the Resurrection of Christ 1 Peter 3.21 so the Cup and bread in the Eucharist are a Communion of the body and blood of Christ 1 Corinth 10.16 Thirdly there is one and the same end of both these Sacraments which is the increase and strengthning of our Faith in the promises of God as Rom. 6.5 and 1 Cor. 11.26 Therefore they are both of equall dignity and worthinesse If the Reader would see how these words are urged first by Chamier against that Popish practise of muttering and mumbling over the Child when it is to be baptized and then secondly how they are inforced by Bellarmine for the proofe thereof let him read Chamier tom 4. de Sacram. Lib. 1. Cap. 16. page 35. § 9 10 11 Cap. 18. page 40. § 12. c. ad 19. Why were the Sacraments instituted or for Quest 1 what end or use were they ordained First one use or end of them is to be publique Answ 1 signes or notes of distinction to distinguish us from Iewes Turkes and Infidels and by which further we may professe our Faith in Christ and the true Religion of CHRIST this is plaine from Rom. 4. Where the Apostle calls Circumcision and that which succeeds unto it viz. Baptisme the seale of the righteousnesse of Faith that is a seale whereby righteousnesse is assigned in us by God and by which all men may know that we are sealed in and by Christ unto righteousnesse and eternall life For there is a double use of a seale to wit I. To make him unto whom the writing or promise in writing is sealed to be more and more sure and certaine of the will of him who hath sealed the writing unto him When the King or some great Potentate shall promise some office or place or preferment unto a favorite or friend he will hope that he shall enjoy it because he hath a promise of it but if the promise be written yea under hand and seale then he feares not the performance of it Thus the Lord confirmes and makes sure unto us all the promises of the word by the seales of the Sacrament thâ—t we might be the more certaine of his love and good-will towards us and more confidently expect the accomplishment of all his promises which are written in the word and signed and sealed in the Sacraments II. Another use of a seale is that others thereby may perceive and know the benefits and favours which are conferred upon him unto whom the covenant is sealed by him who hath sealed it And for this cause the Lord also hath instituted the Sacraments that others by the sight knowledge and contemplation thereof may know both the great love that God hath borne us in giving his dearely beloved Sonne to dye for us and also the great benefits and mercies that â—re sealed unto us by the Sacraments in and through CHRIST Answ 2 Secondly another end and use of the Sacraments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that theâ—by we might be united unto and have communion with Christ our head and his whole body the Church 1 Corinthians 10. and 12. Chapters Or that we might be incorporated and engrafted into Christ and grow up in one wi h him And that thereby we might be made partakers of the fruit of his passion viz. of Redemption remission of sinnes regeneration and life eternall for all the things are gained by CHRIST Answ 3 Thirdly the last end or use of the Sacraments is that they might be monuments or memorials to admonish us and put us in mind perpetually of our duties towards God Baptisme doth teach us That we are dead and buried with Christ and therefore we must live in sinne no longer but labour daily to mortifie it more and more and strive to become new creatures The Lords Supper doth teach us that all we which are made partakers of one bread ought to be one body with Christ and must labour to avoid all things which might make a rent in this body as Schismes dissentions hatred and the like and walke in faith and love both towards GOD and man Quest 2 What is Baptisme Answ It is a washing with water instituted by CHRIST for the testifying unto us the remission of our sinnes by the blood of Christ Acts 22.16 In this definition we have these three things observable viz. First the author of Baptisme namely Christ And Secondly the externall part of Baptisme namely a washing with water And Thirdly the internall signification of Baptisme namely a washing of our soules from the guilt and staine of sinne by the blood of CHRIST but of this more in the sequent question What is signified by this Sacrament of Baptisme Quest 3 The washing away of our sinnes by Christs blood 1 Iohn 1.7 More particularly observe Answ that First water signifies the blood of Christ Iohn 13.8 Secondly the dipping of the party to be baptized or the washing of it with water doth signifie mortification and a dying unto sinne And the remission of our sinnes and our restitution or restoring unto the love of God What doe we gaine by Baptisme or what are Quest 4 the benefits thereof First thereby we gaine admission into the body Answ 1 of Christ 1 Corinth 12.13 that is into the Church of the saved and the society of the faithfull Hebr. 12.22 c. and 1 Iohn 1.3 And hence Baptisme I. Is a note or badge of a Christian II. Gives us Communion with Christ and his members III. Gives us a right unto all the promises of the word Secondly by Baptisme we gaine remission and Answ 2 pardon of all our sinnes Acts 2.38 Thirdly Regeneration Iohn 3.5 For Answ 3 I. By Baptisme we dye unto sinne Rom. 6.3 Colos 2.12 II. In Baptisme we are quickned and sanctified by the holy Spirit 1 Corinthians 6.11 Titus 3.5 Fourthly by Baptisme we gaine eternall life Answ 4 and salvation Titus 3.5 and 1 Peter 3.21 What order is to be observed in the administration Quest 5 of this Sacrament of Baptisme First the person to be baptized must be taught Answ 1 and that I. The knowledge of the Gospell and salvation by Christ II. That the admission into the Church and body of Christ is by the sacrament of Baptisme that so they may be perswaded to learne and to be baptized as in this verse and Acts 2.38 Secondly the person being thus taught and instructed Answ 2 in the
and hee goeth unto another come and hee commeth and to my servant doe this and hee doth it And therfore I know that sicknesse and death will much more obey thy word and if thou say to the palsie depart it will depart and to health returne it will return o Pareus s p. 676. Vers 10 VERS 10. When Iesus heard it hee marvelled and said to them that followed verely I say unto you I have not found so great faith no not in Israel Sect. 1 § 1. I have not found The phrase here of not finding doth denote a seeking from whence two things might be observed viz. First that Christ doth search diligently and mark all our actions Observ Secondly that Christ doth expect and look for faith from us of the first only in this place viz. Quest That although God be in heaven yet hee beholds marks and observes all our actions Quest 1 How doth this appear Answ 1 First most clearly from these places of Scripture Iob 34.21 Psalme 14.2 and 33.13.14 and Prov. 5.21 and 15.3 and Ierem. 32.19 And Answ 2 Secondly because nothing can hinder his sight here observe that many things may hinder man from seeing but nothing can hinder God as for example I. A veil or covering hinders men from seeing of things but all things are open unto the eyes of the Lord and from his sight nothing is covered II. Absence of a thing hinders a man from the sight therof but all things are alwayes present with and before God because he is every where III. A multiplicitie of objects hinders a man and that three manner of wayes namely either First it hinders his sight a man that hath many objects to behold cannot see them all together but God sees all things at once Or Secondly it hinders his observation for he who hath many objects to looke upon can observe nothing diligently or at least his observation is so much the lesse but God observes all things that are done at once as diligently as if his eye and mind were intent but upon some one particular action Or Thirdly it hinders his remembrance a man that hath many things to behold doth easily forget many things because one thing drives out another But God forgets nothing at all having Rowls and Records in heaven wherein all things are writ that are done on earth § 2. Tantam so great faith Sect. 2 Our Saviour seems here to imply that he had found faith in some Israelites and although it was much lesse then the Centurions faith yet he did not reject it Teaching us That God doth not reject Infants Observ and those who are weak in faith Matth. 12.20 and 19.14 True it is that wee ought to be First Ardentes zeh hot through true zeale as Elias Christ and Paul were And Secondly Lucentes vita pure and immaculate in our lives and conversations Mat. 5.16 Phil. 2.15 Yea Thirdly Fortes constantià strong resolute and perseverant in the practice of Religion Colos 1.25 and 1 Pet. 5.9 Yet Christ passeth by and pardoneth many sins in us and beareth with many infirmities not rejecting us because we are weak in faith And therefore tender consciences may here find comfort in a three-fold distresse to wit I. Art thou dejected and in heavinesse because thou hast been a great sinner then remember that such were Mary Magdalen and Zacheus and the thief and many Publicans unto whom Christ shewed mercy And therfore hee will bee gracious also unto thee if with them thou dost repent and beleeve II. Art thou dejected and drenched in tears because thou art weak in faith then remember that Christ hath promised that hee will not breake bruised reed nor quench the smoking flaâ— III. Art thou cast down because thou art weak in sanctitie and obedience then remember that Christ hath promised to give thâ—e life and light Ephes 5.14 and to cure all thy infirmities Psalme 103.3 And to prune thee and enable thee to bring forth much fruit p Iohn 15.2 What doth God require of us unto this comfort Quest 1 First that we have a good foundation viz. a Answ 1 sincere heart within Secondly that wee endeavour and strive unto Answ 2 perfection not acquiâ—scing in any degree of grace received but labouring that we may grow from a weak faith to a strong from a small faith to a great How is there a greater faith and a lesse or in Quest 2 whom First sometimes in divers men thus the time Answ 1 was when Peters faith was greater and Thomas his faith lesse Secondly sometimes in the same man but at Answ 2 divers times faith is greater and lesse Thus sometimes Paul saw clearly sometimes but in a dark speaking 1 Cor. 13. Our faith is more quick sighted at one time then at another Thirdly there are divers degrees of faith as of Answ 3 age sometimes we are Infants and weak sometimes men of ripe years Thomas his faith at first was very weak but afterwards a strong and comfortable applicative faith Reade 2 Cor. 10.15 and 2 Thessal 1.3 and Ephes 1.13 Sect. 3 § 3. Fidem so great faith Observ Wee see here that it is faith which the Lord principally looks after and respects as also Mat. 9.22 and Marke 25. Quest 2 Who here deserve blame and reproofe Answ 1 First those who care not for this excellent grace of faith which Christ so highly esteems Luke 18.8 Answ 2 Secondly those who presume and erre concerning the faith saying Let us sinne that grace may abound Rom. 6.1 Answ 3 Thirdly those who are carelesse in examining the truth of their faith trusting to some false and deceivable signes Quest 3 What is true faith Answ It is a certain perswasion of the love of God given unto us from the Holy Ghost by the word wherby being changed and renewed into a new creature wee have Christ dwelling in us and leading us unto every good worke First faith is a certain perswasion as appeares Rom. 8.38 Heb. 10.22 Secondly it is given or wrought by the Holy Ghost as is clear from Rom. 5.5 and Ephes 1.18 Thirdly the Holy Ghost works faith in us by the means and ministerie of the word Iohn 17.10 Rom. 10.17 Fourthly the Holy Ghost having by the word of God wrought faith in us hence we are renewed and changed into new creatures Iohn 1.12.13 and 2 Cor. 5.17 Fifthly wee being renewed and our hearts cleansed Christ vouchsafeth to dwell in us as is evident from 2 Cor. 6.16 and 13.5 and Galath 2.20 Ephes 3.17 Revelat. 3.20 Sixthly Christ dwelling in us our faith becomes an active and operative faith Gal. 5.6 Quest 4 How is true faith known or discerned or how may wee know whether our faith be true or not Answ Let us prove our faith and measure our selves by the nature of true faith according to the description before expressed in the former Question First faith is the worke of the Holy Ghost wrought by the word And therefore all those who beleeve
I rather thinke that when one devill casts out another it is done by a secret compact and liking betwixt them howsoever it seemes otherwise to us For our Saviour seems directly to deny the Schoole-mens assertion when he saith How can Satan cast out Satan c. Marke 3.23 c. Answ 2 Secondly therefore Christ casts not out the Devill by Beelzebub the Prince of the devils as is most evident by these reasons viz. I. Because then a kingdome should be divided against it selfe which is absurd Luke 11.17.18 II. Because their children cast him out as they thought otherwise then by the helpe of Sathan t Luke 11.19 III. Because hee being stronger then Sathan cast him out by the finger of God Luke 11.20 IV. Because Sathan scatters but Christ gathers and therefore Christ workes not his Miracles by the helpe of Sathan Luke 11.23 V. Because Christ raiseth the dead unto life which the Devill cannot doe Nisi praestigio u Thom. 1.91.2.1 114.4.2 Quest 2 If there bee divine power in Christ over Sathan then why doth he suffer Sathan to afflict his servants Answ He permits it for our good to teach us how great the power of Sathan is if it were not restrained and limited by the Lord that knowing it we may be fearefull to offend him lest in his anger he should let Sathan loose upon us Vers 27 VERS 27. And if I by Beelzebub cast out devils by whom doe your children cast them out Therefore they shall be your Iudges Object The Papists stiffely maintaine that the gift of working Miracles doth yet continue in the Church and they argue thus The Church of the New Testament is nothing inferiour to that of the old But the Iewish Church before the comming of Christ was the Church of the old Testament and had the power and gift of casting out devils Therefore the same remaineth still in the Church The Minor is proved from this verse where our Saviour saith If I through Beelzebub cast out devils then by whom doe your children cast them out In which words hee ascribeth this gift unto the Jewes Answ 1 First some by children here understand the Apostles who were Jewes borne and had received from Christ this gift and power to cast out devils Now if this exposition be true yet it makes nothing for the Papists because the Apostles had it extraordinarily Secondly but I rather with Calvin thinke that Answ 2 by Children are meant the Exorcising Jewes which were before Christs time who did cast out Devills among them pretending an ability to doe this worke in the name of God and so the Jewes did conceive that they did it by the finger of God whereas in truth they were all flat Sorcerers and did it by vertue of a league and compact made with the Devill Now this practise is still common with the Papists and was frequent among the Jewes and we reade of these Exorcists Acts 19.13 16. Now if any should demand from whence they sprung Iosephus Antiq. lib. 4. Ca. 2. saith that these Exorcists tooke their Originall from Solomon to whom God gave an art against Devills for the benefit of men by certaine inchantments to asswage sicknesses and by conjurations to put Devils to flight binding them from returning againe And this Art Iosephus saith remained untill his time For he saw one Eleazarus healing those who were possessed in the presence of Vespasian and his Sons and of divers others And the manner of it was this he put a ring to the Nostrils of the man possessed having under the Seale thereof a root shewed by Solomon and so he drew the Devil out by his nostrils who thereupon fell downe Then he conjured him giving him Solomons oath never to returne againe saying a charme over him made by Solomon And that it might be the more evident that the Devill went out of him the Exorcist commanded him to overthrow a Bason of water which was set there as lie went out Now this was effected by meere conjuration For what vertue can there be in any roote or hearbe in the world available to command and enforce Sathan to depart out of a man possessed Thirdly the meaning of our Saviour in this Answ 3 place is in effect thus much If I by the power of Beelzebub c. that is you have amongst you sundry Magicians and Exorcists who pretend and excercise the gift of casting out Devills and you thinke they doe it by the power of God why then doe you not carry the same opinion of mee also Or those amongst you who cast out devills you condemne not neither thinke that they doe it by any compact with the Devill but rather hold them worthy of all honour because they are a meanes of so great a benefit unto you And therefore it is not the thing which I doe that ye cavill at but it is my person against which yee are maliciously bent wherefore the children of Israell shall be your Judges because in your approving of them and upbraiding of me your malice against me doth evidently appeare VERS 29. Vers 29 Or else how can one enter into a strong mans house and spoile his goods except he first binde the strong man and then hee will spoile his house It is questioned by some whether Christs blood was given as a price of our Redemption to the Divell or to God Now we say that Christ by his death and the power of his blood hath delivered us from the power of darkenesse and hell Colos 1.13 which price was paid unto God to satisfie his justice and not given unto Sathan for God is the judge Sathan is the Iaylor to whom the judge did deliver us because of our sinnes Luke 12.38 The debt wherein we stood bound was unto our Lord and Master and hee in Justice delivered us to the Iaylor till wee should pay all that was due Matth. 18.34 Now this debt Christ paid and that to God not to the Devill and the debt beeing once paid the Jaylor hath no longer charge nor power to keep us in prison This our Doctrine amongst other Arguments is proved from this verse thus Our Saviour Christ is compared to a victorious man that bindeth the strong man which is the Devill and entreth by force into his house spoileth him of his goods that is delivereth them whom Sathan held as his owne proper goods and captives in prison Christ entred then by force not by a price by assaulting not by assenting by warre not by wages by fettering the strong man not by feeing him by loosing our bands not by giving any thing into Sathans hands Willet Synops fol. 1136. Vers 31.32 VERS 31.32 Wherefore I say unto you all manner of sinne and blasphemy shall bee forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Sonne of man it shall be forgiven him but whosoever speaketh against the Holy