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
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
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
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
〈◊〉 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
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
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
exalted and every mountaine and hill bee made low and the crooked paths must bee made straight and the rough places plain g Esa 40 4. That is first we must prepare to meete Christ by the valleys that is by humiliation for the conscience of sinners being wounded are so depressed with a true sense of their sinnes that they dare not lift up their eyes unto heaven as wee see in the Publican h Luk. 18.13 and unto such unworthy ones in their own conceit Christ hath promised to come and to exalt these lowly valleys Secondly wee must prepare to meete Christ by laying low the mountaines and hills these high places that are to be levelled are either those that are 1. proud by nature or 2. that abound in honour and riches and in all affluence in worldly things by which they grow haughty exalting themselves contemning others and trusting in this lofty condition and aboundance or 3. those that are transported with a perswasion of their owne righteousnesse as though they stood in no need of divine mercy these are dangerous hills and therefore they must bee made low that is wee must 1. be humble in our selves and towards all 2. Not trust in any arme of flesh or worldly thing whatsoever 3. Not place any confidence in our owne merits or righteousnesse at all but have our affiance onely in the mercies of God through the merits and righteousnesse of Christ Jesus and this is our second preparation Thirdly wee must prepare to meete Christ by making crocked wayes straight by crooked pathes are meant all transgressions on the right hand as Heresies errours superstitions hypocrysie and the like these must all bee rectified that is reduced unto the rule of God and the Gospell of Christ hee being the way the truth and the life and his word the true way unto life and the most perfect rule of truth Fourthly wee must prepare to meete Christ by making rough places plaine by these rugged places are meant all errours on the left hand as impiety injustice intemperance and all other vices and obliquities of the life which being walked in casts a man headlong into destruction And therefore all these must be left before Christ will come unto us Quest 3 Thirdly it may be doubted by whose labour and ministery is this preparation wrought Answ By the Ministery of the Ministers of the word of God as in this verse it is by the voice of the cryer a Esa 40.3 the word being the meanes of regeneration and the seed of faith and therefore all the Ministers of the word of God should be industrious herein labouring to bring the people of God first to a true sense of their sinnes and sorrow for them Secondly to true humility mortification selfe denyall and a sure confidence in the onely mercyes of God and merits and righteousnesse of Christ Thirdly to reduce them from all hypocrisie superstition heresies and errours Fourthly to reforme and reclaime them from all sinnes vices and enormities whatsoever Sect. 2 § 2. Make his pathes straight Pathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here it may be demanded how these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pathes and wayes are distinguished Quest Answ Observ I answer two manner of wayes first according to the use wayes are greater pathes are lesser to teach us that we must not onely abstaine from great sinnes but also from small and that we must not serve God for the most part but altogether The Lord will either have the whole heart or none at all he will not devide with Sathan and therefore they are much to blame that excuse their sinnes with saying they are but paths not wayes they doe not give themselves wholy to sinne for their transgressions are but small thus the Usurer excuseth his unwarranted trade because he takes not above eight in the hundred and never takes the extremity of a forfeiture the swearer excuseth himselfe because he sweareth nothing but truth the wine-bibber will say it is true he drunke hard but yet he was not drunken for he knew well enough what he said and did these excuses may be alleadged but they will not be admitted for they will not excuse us unto God because he requires that both paths and way should be prepared Secondly these two paths and wayes may be distinguished according to the grammatical sense or derivation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a path comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread or use or goe often a troden or beaten path much used Observ teaching us that our hearts should not onely be viae but semita not wayes wherein God somtimes walks but paths wherein he may walke continually that is religion must have his continuall residence in the heart and soule without any dispensation at all The occasions of the exercise of religion are alwayes given and therefore if the heart be true they will be alwayes taken and exercises of religion frequently practised and not like some who never thinke of God or religion but upon the Lords day § 3. Make straight his Paths Rectificate Sect. 3 Here it may be asked what is to be rectified Quest Answ I answer Saint Luke shewes that there are foure things to bee made straight b Luk. 3.5 Valleyes Mountaines Crooked and sharpe wayes some thing hath beene spoken of these before § 1. I adde a word or two first Valleyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pracipitium this signifies a vacuite of grace these valleyes are to be filled and this emptinesse to be replenished and enriched with the grace of Gods Spirit c Apoc. 3◠15. Secondly Mountaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summitas clivus which signifies humane pride and is to be humbled as aforesaid § 1. Thirdly crooked wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tortuosa which signifies an obstinacy in sinning and this path must bee made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right and straight that is our steppes must beee reduced into the wayes of God and therein must we walke with all humble submission night and day Fourthly sharpe wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salebrosa this is taken either 1. for sinne in generall or 2. for contention which breakes the bond of peace and rends the seamlesse coate of Christ or 3. for the thorns of worldly cares coveteousnes and these are to be made smooth i. e. sin is to be left contention to be laid aside and the love of the world to be mortified in us § 1. VERS 4. Vers 4 And the same Iohn had his raiment of camels haire and a leatherne girdle about his loines and his meate was locusts and wilde honey § 1. His meate was wilde honey The Papists Sect. 1 object this place to prove that Iohn was an Eremite Iohn Baptist lived in the desart fared coursely and was barely apparelled he eat locusts Object 1 a course kind of
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
the word but like the Jewes who were of the seede of Abraham but did not the works of Abraham So onely the true seede of Abraham shew forth the fruit of Abrahams saith Fiftly the chaffe and the wheat are both nourished by one and the same juice and humour watered also with the same raine and warmed with the same sunne so hypocrites and the children of God are made partakers of the same spirituall meat and drinke d Cor. 10.1.2 that is they have both of them first the word of God wherby they are informed in their judgement Secondly the motions of the Spirit of God whereby their understandings are more enlightned and thirdly the holy Sacrament Sixtly the wheat and chaffe doe both increase alike in the beginning when they are but grasse but by and by may easily bee distinguished so beleevers and hypocrites for a time can hardly be distinguished but after a time the true practitioner may be discerned from the formalist if not here yet certainely at the last day Seventhly the eare and stalke and chaffe are profitable unto the corne while it is growing so hypocrites and wicked men sometimes support and sometimes comfort the children of God for a time Eightly the greatest part of the corne which springs up in the field is straw and chaffe and in regard of that there is but a little wheat that is the straw beares a greater bulke by much then the wheat so in the Church of Christ there are but a few good in comparison of the bad g Matth. 7.13.14 20.16 Ninthly the chaffe and wheat are not separated untill they bee threshed so hypocrites are discerned from true professors when affliction or the fiery trial of persecution comes which is here intimated by purging Quest 4 How will God purge his floore I answer by fire thus saith the Prophet who shall abide his comming Answ for he is like a refiners fire b Malach. 3.2 And Saint Peter saith God will try our faith with fire c 1 Pet 1.7 By what fire will the Lord purge his Church Quest 5 I answer by a threefold fire viz. Answ First by the fire of his word I will make my word fire and this people wood saith the Lord and it shall devoure them d Ier. 5.14 and againe Is not my word as a fire saith the Lord Ier. 23.29 Secondly by the fire of affliction thus the Apostle saith the fire shall trie every mans worke of what sort it is e 1 Cor. 3.13 that is the fire of affliction called by Saint Peter the fiery triall f 1 Pet. 4.12 Thirdly by the fire of the last judgement according unto that of the Prophet Tophet is ordained of old the pile thereof is fire and much wood g Isa 30.33 and thus our Saviour in his description of the last day the wicked shall be cast into everlasting fire h Matth. 25. Why doth Christ purge his Church by the fire of affliction Quest 6 I answer first because he desires to have a pure Answ 1 Church without spot or wrinkle Eph. 5 25. Secondly because his Church doth continually Answ 2 gather soile the body ever and anon stands in neede of purging the orchard of pruning the garden of weeding the field of cleansing the materiall Temples of repairing and the Church of purifying from her pollutions daily contracted How may wee know whether wee bee wheat Quest 7 or chaffe and consequently whether wee shall be gathered into Gods garner or burnt with unquenchable fire I answer by these markes First the wheat is not perceived when it is in the eare Answ it lurkes within it boasteth not it selfe and therefore we must labour to bee free of boasting pride vaine and Pharisaicall ostentation for the wheat doth not so Secondly although outwardly it shewes not it selfe yet within it is full of fine meale and flower that is faith and sanctification so we must labour to bee full of good workes and to grow and increase therein day by day i 1 Cor. 15.58 and Col. 1.10 and Iam. 3.17 Thirdly the wheat is stable and solid and being shaken goes to the bottome abides there and is not like chaffe blowne away thus wee must bee rooted grounded and established in the faith of Jesus Christ k Col. â— 26 and 2.7 Vers 13 VERS 13. In those dayes came Iesus from Galilee to Iordan unto Iohn to bee baptized of him Sect. 1 § 1. In those dayes In what dayes or times was this comming of Christ Quest 1 I answer when Iohn was baptizing in Jordan Mat. 1.9 when the people were baptized Answ Luk. 3.21 hee did not come before the Baptist least he should have come in darkenesse and obscurity neither long after him but as the Sunne who rises when the day starre ascends so when there were many gathered unto Johns preaching and were baptized by him then comes Christ Why did Christ come at this time expressed in the former question that is not untill many Quest 2 were baptized by Iohn and taught by his preaching I answer for two causes the first Allegoricall The second Historicall Answ The fift cause hereof was Allegoricall to teach us that Christ will not come unto us Observ untill a way bee made for his receiving by preaching and repentance for first there is great neede of preparation because if we be carelesse to prepare the way for him he will not care to come unto us Secondly this preparation is to bee made by repentance that so our sinnes may bee blotted out because hee will not come into a polluted soule l Acts 2.38 and 3.19 Thirdly the ordinary meanes of working repentance in the heart is the preaching of the word as the Lord saith unto Ieremie goe and preach these words unto the North and say repent c. m Ier. 3.12.13 The second cause is Historicall that Christ might bee made knowne and manifested to the whole people that is first that all might see him Secondly that all might here the testimonies concerning him viz. â— the testimony of Iohn I have neede to be baptized of thee 2. of the opening of the heavens 3. of the Dove lighting upon him 4. and of the voyce of God from heaven saying This is my beloved sonne in whom I am well pleased Thirdly that all those who were not as yet baptized might the more readily embrace and receive it seeing hee was baptized that had no evill in him at all § 2. Came Iesus from Galilee Why was Sect. 2 Christ and Iohn Baptist in two severall places Quest 1 I answer first least they should seeme to have Answ 1 compacted together in what they did Secondly because Jordan was a type of Baptisme Answ 2 as also the red sea was 1 Cor. 10.4 Thirdly because the Prophets had thus foretold Answ 3 it that Christ should be a Nazariâ—â— and a Galilean but the Baptist should be brought up in Iudâ—â— Why doth the Master come unto
〈◊〉 〈◊〉 signifies to thinke whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to thinke well of and thus Cyprian lib. 1. Testim adv Iud. expounds these words Thou art my well-beloved Sonne whom I think well of But this interpretation is not so fit and therefore I leave it Answ 2 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to approve of Answ 3 Thirdly to love and to be well-affected towards one Answ 4 Fourthly it signifies complacere and acquiesescere to please and to delight in and these significations are found in prophane authours and therefore we must goe a little further Fiftly although this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a Greek Answ 5 word yet it hath its signification not from the Greeke but from the Hebrew for this verse Matth. 3.17 is taken from Esa 42.1 Behold my servant whom I uphold mine elect in whom Ratsah naphshi Ratsah is rendred by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Hierom. complacere to please very well but properly it signifies placare to appease pacifie and reconcile according to the Prophet a Psa 85.1.2 Ratsitha Iehovah artseca c. O Lord thou art pacified and reconciled unto thy people for thou hast forgiven their iniquitie and covered their sinne so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely acquiescere to delight in or unicè amare to love above all other or bene sentire to think wel of or approbare to well approve of or complacere to please exceedingly But thou art my dearly beloved Sonne in quo complacui placatus sum that is first in whom I am well pleased with for thy selfe and secondly for whose sake I am quieted and attoned unto those that belong unto thee And this doth agree to the Sacerdotall office of Christ as a Priest by offering sacrifice for us to reconcile us unto God who by sinne were become his enemies and odious unto him It may here be objected If God were pleased Obiect 1 with mankinde in the creation and angry with him in the fall again reconciled unto him by Christ then God is mutable which is coÌ„trary to those Scriptures which affirme that he is is not like man that he should repent or change his mind b 1 Sam. 15.29 yea that in him there is no shadow of mutation c Iames 1.17 I answer First the will of God is the same which alwayes it was to wit to repaire and restore Answ 1 those that were fallen by the death of Christ and this will of God was the cause of the Decree of Election and reconciliation for these words Wee are reconciled by the death of Christ unto God are not thus to bee understood quasi jam amare incipiat quos ante oderat sed diligenti reconciliamur cum quo tamen inimicitias priùs habuimus d August s Iohn as though the Lord now began to love those whom formerly he hated but that we are reconciled unto God who loved us with whom wee have had farres for God by sending of Christ doth commend and prove his love unto us e Rom. 5.8 and 1 Ioh. 4.9 and therefore he did not hate the elect before Christ came as we shall see by and by Secondly I answer that betweene God and Answ 2 sinne there is continuall and implacable hatred and therefore hee hates sinners and will not heare them f Ioh. 9.31 yea if they repent not hee will reward their sinne with death g Rom. 6.23 and not pardon their sinne untill they are reconciled unto him by the sufferings of Christ Answ 3 Thirdly there is a difference betweene Love and Reconciliation hee loved his from the beginning but was not reconciled untill their sinnes were satisfied for when we hated God and all goodnesse the Lord loved us after a wonderfull manner Novit enim in unoquoque odisse quod feceramus amare quod fecerat h August s Ioh. the Lord knowes how to distinguish betweene what wee have done and what hee hath done and to hate that which is evil in us and wrought by us and to love that which is his owne worke Obiect 2 Fevardentius pag. 469. holds that Christ had no sence or feeling of his Fathers wrath in his soule contrary to the tenet of our church and proves it from this verse thus Christ was alwayes the beloved Sonne of God as it is in this verse therefore God did not change in turning his love into hatred Answ I answer Gods temporall wrath upon Christ doth not either change or discontinue his everlasting love for God was never angry with Christs person that being alwayes innocent but onely with our sinnes which were layd upon him for a father may love his childe and yet hate his faults yea correct his vices § 3. In whom I am well pleased Is God well Sect. 3 pleased with none but Christ Quest First certainly the Lord was well pleased Answ 1 with many as with Henoch Noah Abraham Moses David c. Secondly God sayth unto none of them Answ 2 thus as hee doth unto Christ because hee was well pleased with them onely in and for Christs sake but with Christ for his owne sake Thirdly this therefore is uttered by the Answ 3 Lord from heaven in a double regard I. First in regard of Christ lest we should thinke that hee were extruded by his Father in anger and shut out of heaven as Adam was expulsed the earthly paradise and Lucifer the heavenly and this seemes to have beene objected unto Christ by the Iewes when they sayd hee trusted in God let him deliver him now if hee will have him for hee sayd I am the Sonne of God i Matth. 27 43. Teaching us that Christ was made Man not through the anger of God towards himselfe but through the love of God towards us k Ioh. 3.16.35 II. Secondly in respect of us because first of old God was angry with us for our sinnes l Rom. 1.18 but secondly now hee is reconciled unto us by Christ m Col. 1.15.20 CHAPTER IV. Vers 1 VERS 1. Then was JESUS led up of the spirit into the wildernesse to bee tempted of the Divell Sect. 1 THEN When was this this that Iesus was led aside of Quest 1 the Spirit Answ I answer presenty after the Spirit had descended upon him Quest 2 VVhy was Christ so suddenly led aside of the Spirit to be tempted Answ 1 I answer First this was done either in regard of Christ or in regard of us I. In regard of Christ that hee might finish the worke for which hee was sent Here observe Christ was sent to bee baptized with a five-fold baptisme First the Baptisme of the Word a Ioh. 15.3 hee was taught and instructed in his minoritie Secondly the Baptisme of Water b Matth. 3. â—7 Thirdly the Baptisme of the Spirit which was fulfilled when the holy Ghost descended upon him Fourthly the Baptisme of Fire that is of Temptation c
Psal 66 10.1â— Fiftly the Baptisme of Death as our Saviour saith I have a baptisme to bee baptized with and how am I straightned untill it be accomplished d Luk. 12.50 Christ already had undergone three of these the Baptisme of the Word Water and Spirit and therefore hee doth out of hand undertake the fourth that he may be prepared for the fift Secondly this was done in regard of us to Answ 2 teach us that after the purpose of a new life Observ our temptations and trials will bee multiplied as soone as Christ is baptized hee is led aside to bee tempted and thus when we by the Baptisme of the Spirit have put on Christ with a full purpose and resolution to leave sinne and to live as becomes new creatures and the members of Christ wee must then expect more temptations and trials than formerly wee underwent as soone as the Husbandman sowes corne the enemie sowes tares e Matth. 13.25 as soone as Elijah was called to his office hee is called to suffer f 1 King 19.3 and so also the Patriarches g Heb. 11.38 VVhence comes it that our trials and temptations Quest 3 are encreased after the resolution of newnesse of life First this comes from God who hath not Answ 1 given us armour and weapons in vaine when by the baptisme of the Spirit wee have put on Christ wee have put on armour of proofe against sinne and Sathan Now the Lord armes us with this harnesse not that we should be idle but that we should fight the battels of the Lord manfully against Sinne Satan the World and the Flesh because these are enemies unto Christ whose colours we beare under whose banner wee fight and whose Souldiers we are A valiant Champion is not armed from head to foot to fit at home or rest him upon the bed of case but that he may be prepared for the battell so the Lord first armes us and then brings us into the lists Secondly this comes from the Devill because Answ 2 after the Baptisme of the Spirit wherein wee have renounced Sathan hee lookes upon us as enemies and esteemes us his adversaries no longer as servants and friends and therefore doth oppose us manibus pedibusque with all his might and the utmost of his strength While we were his vassailes he kept us in peace h Luk. 11.21 but when once we have entred into a league and covenant with Christ then he doth resist us with all his policie power craft subtilty and strength Obiect If it be thus that our temptations and trialls encrease after the purpose of leading a new life then it is good to procrastinate our conversion and to put it off till the last that so our conflict may be the shorter Answ 1 To this I answer First woe bee unto him that doth the worke of the Lord negligently i Ier. 48.10 Secondly we must goe when God calls not Answ 2 being hindred by any lets or dangers that may befall us k Acts 22.16 Answ 3 Thirdly God requires in our obedidience of him two things The first is cherefulnesse readinesse willingnesse now procrastination and delay argues unwillingnesse in us when a man delayes to doe that which God requires it is a signe that hee hath no stomacke thereunto The second is feare and an awfull respect of his sacred Majestie for the Lord requires that wee should serve him with feare l Psa 2.11 now delay argues a direct neglect of God hee that deferres from day to day to do that which God strictly commands him doth plainely testifie that hee doth not feare nor care at all to offend God And therefore let us labour by and by to put on Christ in newnesse of life meditating continually of these five things First remember the necessity of the worke how necessary it is that thou shouldest leade a new life it is the end of thy creation it is the only way unto salvation and therefore what will it profit thee to gaine the whole world and loose thy soule Secondly remember the Lords acceptation so thou shalt please the Lord and otherwise thou canst not we study often yea upon every occasion to please great ones but wee should rather study to please the Lord who is a King of Kings and a Lord of Lords Thirdly remember the danger of neglect it is no lesse then the perdition of thy soule to deferre to put on Christ by the Baptisme of the Spirit for if once thy day be past and Gods appointed time be neglected be sure the doore will be shut against thee and thou damned to the pit of hell Fourthly remember how long thou hast already neglected to serve the Lord in newnesse of life how often with the crowe thou hast cryed cras cras to morrow to morrow thou wilt serve and obey him how long like a bad debtor thou hast put off God from day to day from yeare to yeare yea all thy life time untill this present houre Fiftly remember how little time remaines behind and how uncertaine thy life is that the remembrance hereof may make thee the more carefull by and by to purpose resolve and endeavour to give thy selfe wholy up unto the service of the Lord in new obedience and true sanctification although presently hereupon thou be led aside by the Spirit to be tempted of the devill as Christ here was Why doth God permit us to be more tempted Quest 4 after we have purposed to leade new lives and to live wholy unto him then we are before I answer for these causes First Answ that Sathan might be the more confounded knowing that now we have left him and forsaken his service Secondly that we might be the more comforted in knowing that God hath enriched us with gifts and graces because otherwise the devill would never be so hostile against us The children of God in these temptations may thus argue with themselves if God had not bestowed new graces upon us the devill would not thus warre against us for he keepes his owne in peace a Luk. 11.21 and if the Lord had not endued us with new strength we could never have held out so long against the strong temptations of Sathan but long ere this had beene overcome Thirdly that wee might acknowledge the strength that God hath girded us withall and use it that by the use and exercise thereof it may encrease and we be made stronger and stronger for the worke of the Lord. Fourthly that we might be held in aequilibrio in an equall ballance when the ballance is unequall one scale is carried up and the other down so when wee are burdened with afflictions and temptations and not sensible of the grace of God sustaining and upholding us wee are with the weight of our burthen pressed downe to the ground On the contrary when we looke with a full sight upon the gifts and graces which God hath bestowed upon us and whereby wee excell many others and
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
undergoe what he layes upon thee and in his due time removing the evill from thee g 1 Cor. 10.13 Quest 8 Is it never necessary to use unlawfull meanes Answ I answer No for the clearing whereof observe that there is a threefold necessity First Necessitas rerum a necessitie of riches or an estate or of the things of this world thus tradesmen say they cannot live and gaine except they deceive and lye thus poore men say they must steale and pilfer otherwise they and their little ones must starve but these must know that there is no necessity of sinning better gaine little then loose the soule better starve then steale Secondly there is Necessitas vitae a necessitie of life Thus some if their children be sicke repaire to the wisards and witches thus subjects rebell against tyrants persecuting both their persons and profession but those must remember that their children had better dye then live by the devils helpe and these must know that they owe obedience unto superiours either active or passive and to rebell is contrary to the practise of the primitive Church a Lege Apolog Iustin A Tertul. Certainely it is lawfull to rise up against and withstand invaders as the Machabees did but not against lawfull Kings though they forgetting the office of Kings should tyrannize over their subjects Thirdly there is Necessitas animae a necessitie of the soule to preserve it from sinne or to free it from concupiscence Thus Lucretia murthered her selfe because Tarquin had ravished her and some kill themselves rather then they will be defloured But these must remember that they pollute the soule by one sinne while they shunne the pollution of another yea it is themselves that contaminate their soules which were not defiled by an others fault it was no sinne in Lucretia to bee forced violently against her will for that was Tarquius fault that ravished her and in him a hainous sinne but it was in her a notorious sinne to kill her selfe To conclude Vincit qui patitur affliction is to bee borne temptations are to be withstood I. by prayer II. by watchfulnesse in them and against them III. by hope and expectation of the divine helpe and assistance of God but IV. never by the use of wicked or indirect meanes VERS 4. But hee answered and said it is written Vers 4 Man shall not live by bread alone but by every word that proceedeth out of the mouth of God § 1. It is written Christ fights against Sathan Sect. 1 onely with the sword of the Spirit the word of God and all the dartes hee throwes at him are fetched out from the quiver of the Scriptures Why did Christ this Quest 1 I answer First because this is the best and most Answ 1 powerfull weapon as God is stronger in himself then Sathan so his word is most operative against Sathan it is the sword of the Spirit b Ephes 6.17 able both to defend us offend our enemy c Heb. 1.3 it being the sword of Gods mouth 2 Thes 2. able to confound the adversary thereof and make the obedient thereunto wise unto salvation Secondly Christ did this to teach us that nothing Answ 2 doth captivate an evill conscience or subdue evill concupiscence sooner then the word of God it being a sharpe two edged sword d Heb. 4.12 Adam had figleaves to cover his shame and never was truely awakened untill the word of the Lord comes unto him saying Adam where art thou e Gen. 3.7 Who in such like cases use any other weapons Quest 2 I answer Answ there are divers that use other meanes then the word of God against Sathans assaults viz. First some fight against him with the wisedome of the flesh they dare not assent either for losse of goods or reputation amongst men or the like this weapon is a traytor and will at length consent unto Sathan and fight against him that useth it yea the devill is wiser and more crafty then men and therefore humane wisedome will never conquer him Secondly some perswade themselves that they can drive away the devill by their exorcismes conjurations or the like Thus the Papalins use these remedies against the devill I. their sacramentall consecrated wafer cakes II. holy water III. the sound of consecrated belles IV. the signe of the crosse V. the Gospel of Saint Iohn hung about their neckes VI. the name of God or of Christ VII verses per crucis hoc signū c. and divers other ridiculous things which are too foolish or frivolous to overcome or expell Sathan the divell seemes to feare these but hee doth but faine that he may deceive the users of them for it is onely the word of God that hee feares the weapons wherewithall our Saviour foiles him But the Papists may here object it is the word Obiect 1 of God which they use Saint Iohns Gospel and the name of God c. are the word of God and therefore a warrantable remedy against the devill The word of God profits us if we use it aright that is First it profits not Answ being barely pronounced with the lipps or carried about us as we may see by the sonnes of Scheva g Act 19. they adjure the devill by Jesus whom the Apostle preached but hee obeyes them not but woundes them to their hurt Secondly it profits when it is applyed by faith for thus this strong man is overcome h 1 Pet. 5.9 Who are enemyes unto this weapon of the word of God Answ 1 First those that forbid the translation of the Scripture into the vulgar tongue which may be understood Answ 2 Secondly those that prohibit the reading of the word of God because ignorance thereof will not condemne them Answ 3 Thirdly those that applaud ignorance of the Scriptures as the mother of devotion and to be preferred before the knowledge thereof These are refractory unto the Lords injunction who commands them to bee read and taught even in private families i Deut 6.7 8. and to bee diligently studyed night and day k Psal 1.2 and to be read to all the people as Iosias did l 2 Chron. 34.30 and Nehemias also Chapter 8. These are contrary to Christs practise here and to his precept else-where commanding to search the Scriptures m Iohn 5.39 These are not like those noble Bereans whom Saint Paul commends that turned over their bookes to see whether the Apostle taught them according to the Scriptures or not n Act. 17.11 But here the Papists object the Scriptures Obiect 2 are perillous and full of danger to him that reads them because they are difficult to be understood and being misunderstood they leade unto errour Answ 1 First if holy writ be dangerous to be read so are also humane writings they being indeed full of errours as we may see in the writings of Origen Answ 2 Secondly the whole Scripture is not difficult to be understood and consequently
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
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
they were more obedient ut essent corpore viciniores quia animo praeceptis appropinquabant a Aug. de S. D. in Monte. Observ that they might be nearer to his person in body as they were nearer to his precepts in mind Teaching us that the more obedient any man is unto God the nearer Christ will draw him unto himselfe and hence come those phrases If ye obey me ye shall bee my friends and my brethren Mark 3.34 Ioh. 14.6 They came unto him If any man desire to be Quest 2 made partaker of Christ hee must as the Apostles doe here come unto Christ But it may be asked how must we come First not negligently or remissely we must Answ 1 not seeke Christ in our beds nor come slowly unto him Answ 2 Secondly we must not come unto him with a bare externall profession onely Matthew 7.21 Answ 3 Thirdly but wee must come with a longing and hungry affection after him If any man thirst saith Christ then let him come unto me b Ioh. 7.37 Wee must be so sensible of the want of Christ that wee desire nothing in comparison of him And therefore let us not come unto Christ with idle desires or sluggish endeavours vult non vult piger but with longing desires and labourous endeavours untill wee have found him whom our soule loves and are made partakers of him Object We can do nothing of our selves we can neither fervently desire Christ nor faithfully labour to approach and draw neare unto him and therefore in vaine is this exhortation Answ Certainly without the Divine assistance of the Spirit of God we can doe nothing that good is but when God gives posse velle good desires and ability and power to effect that which is good then we must endeavour to perfect and finish it we must not sit still and cry God helpe us but use those means which the Lord commands and endeavour to performe what hee prescribes and conanti aderit Deus he will certainely blesse those our endeavours and assist us by his grace to worke out thorowly the worke of our salvation c Phil. 2.12.13 What is required on our part for the obtaining Quest 3 and enjoying of Christ First thou must take up thy crosse patiently undergoing whatsoever the Lord laies upon thee to beare Answ 1 Secondly thou must deny thy selfe Mat. 16.24 Answ 2 that is thy owne workes thy owne merits thy owne desires yea thy owne affections thou must put off the old man with his old garments and put on Christ by faith and new obedience not making provision for the flesh to fulfill the lusts thereof but labouring to fulfill and obey the will of God d Rom. 13 13.14 casting away from us though never so deare unto us whatsoever may hinder us from approaching neare unto Christ blind Bartimeus threw away his cloake because it was an impediment unto him when Christ called him he Traveller and Souldier cast away whatsoever may hinder them in their journey or warefare and thus must we if wâ—â—esire with the disciples here to come unto Christ we must cast off those sinnes that hang so fast on and cleave so fast too and runne cheerfully unto Christ e Heb. 12.1 VERS 2. And he opened his mouth Vers 24 and taught them saying § 1. And he opened his mouth Why doth the Sect. 1 Evangelist use this periphrasis or circumlocution or needlesse phrase Quest can any speake without opening of his mouth First it is an Hebraisme he opened his mouth that is exorsus loqui Calvin s hee begunne to Answ 1 speake thus Saint Peter when hee had heard why and upon what occasion Cornelius sent for him opened his mouth and said f Act. 10. â— 34. that is begun to preach unto them True it is the Jewes did not alwayes use this phrase of opening the mouth when they meant to expresse the beginning of a speach but onely when they were to speake of some serious and weighty things thus the Psalmist I will open my mouth in a parable I will utter darke sayings of old g Psal 78.2 And thus Salomon Open thy mouth for the dumbe yea open thy mouth and judge righteously That is bee carefull to speake and plead the poore mans cause which is oppressed h Pro. 31.8.9 Thus Gualter sup thinkes that the Hebrewes onely used this phrase in such cases of moment but Beza thinkes it is not universally true Secondly this phrase is here used to shew the originall of the Prophesies and predictions of the Answ 2 Prophets that it was Christ who opened their mouthes as if he would say Christ now opened his owne mouth who of old opened the mouths of the Prophets Thus August S. Dom. in monte Thirdly or this phrase may here bee used to shew that Christ taught some and sometimes Answ 3 without the opening of his mouth and that either by internall revelations or inspirations or visions or by his workes and externall miracles thus Chrysost sup Fourthly or this phrase doth shew that Christ Answ 4 was wont to keepe his mouth shut and to open it but when there was need as David saith The mouth of the righteous speaketh wisedome and his tongue talketh of judgement i Psal 37.30 And Solomon the mouth of a righteous man is a well of life yea the mouth of the just bringeth forth wisedome k Pro. 10.11.31 Teaching us hereby two things to wit First that we ought to set a watch over our mouthes and keep Obser 3 our tongues as with a bridle Secondly that we ought liberally and freely to open our mouthes to preach the Gospell of Christ and the word of God VERS 3. Blessed are the poore in Spirit Vers 3 for theirs is the kingdome of heaven Blessed There are three parts of this Sermon Sect. 1 preached by our Saviour upon the Mount the first whereof is the Preparation layd downe in the two first verses of this Chapter the second is the Sermon it selfe beginning at this verse and continuing unto the Chapter 7. vers 28. The third is the Conclusion in that 28. vers This Sermon doth either Prepare the Apostles and that By comforting them Chap. 5. vers 11.12 By counselling and advising of them chap 5. vers 13. Teach the Prophets what is to be Known to wit two things First true happinesse wherein First generally he recites 8 severall beatitudes Secondly particularly he applies the 8th to his Apostles vers 11. Secondly the exposition of the Law wherein First he speaks of the Interpreters thereof the Ministers vers 13. c. Secondly of the interpretation thereof vers 17. c. Done viz. holinesse of life where he removes the Remoraes and that both in The sixt chapter wherein he names Hypocrisie vers 1. c. Care of this world chap. 6. vers 19. c. The seventh chapter wherein hee takes away many and sundry impediments vers 1. c. Blessed The Fathers l
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
by the Prophet that he should preach the Gospell unto the poore x Esa 61.1 And Christ bidding Iohns Disciples to tell their Master what they had seene reckons up this amongst the rest that the poore receive the Gospell y Matth. 11.5 And hence it is called the Kingdome of heaven both by Iohn Baptist Matth. 3.2 and Christ himselfe Matth. 4 17. The sense therefore of these words is that the preaching of the word is sent unto the humble Obiect 1 It may against this be objected that the Gospell is not sent onely unto the humble Answ 1 First it comes unto many others but it is sent onely unto the humble many are made partakers of the sound and preaching of the word but it is principally directed by God unto the poore in Spirit Answ 2 Secondly or we may grant that it is sent unto others but it is onely profitable and fruitfull unto them Quest 2 Why is the Gospell sent rather unto the humble than unto others Answ 1 First because pride hinders us from the hearing of the word It is the poore not the proud man that receives the Gospell Matth. 11.5 Answ 2 Secondly because the humble are more apt fit to receive consolation proud men stand not in such need of comfort as poore men doe Secondly by the Kingdome of heaven is Quest 3 here meant the Kingdome of Glory Hence it may bee asked Doe none come unto Heaven and eternall happinesse but onely the humble doe not the godly and chaste and liberall and mercifull come thither as well as they Answ 1 First some say that certainly all these shall bee made partakers of the Kingdome of Glory but principally those that are humble Chrysost Imperf Answ 2 Secondly no vertue or grace Theologicall can be separated from humilitie and therefore it is here sayd for theirs is the Kingdome of Heaven because none can come into the Kingdome of heaven who are not humble or without humilitie God resists the proud but gives Grace unto the humble z Pro. 29 23. And therefore humility must goe before honour and pride before destruction a Pro. 18.12 For there is no gap or gate open at all whereby any proud man may have accesse or ingresse into heaven wherefore those that desire admission into the Kingdome of glory must take heed of proud religion or religious pride What is religious pride or how manifold Quest 4 is it It is threefold viz First Answ there is superbia de religione a pride of Religion that is when a man waxeth proud of those religious duties which hee performes thus the Pharisee was puffed up because hee was in his owne opinion more carefull in the outward observance of religious duties than others were b Luk. 18.11 Secondly there is superbia in religione a pride in th◠performance of religion when religious duties are proudly perfomed thus some will come into the Church on the Lords day in the afternoone sometimes when they will but they will not be compelled Thus great ones often applaud the practise of religion and religious practises but themselves are very slacke remisse and negliligent in the performance of such duties yea when they doe performe them it is as it were voluntarie for they thinke not themselves obliged and bound thereunto Here there is indeed pride in religion Thirdly there is superbia cum religione pride conjoyned with religion and that is when those that are professours of religion are men of proud lives arrogant spirits and will endure no reproofe but advance themselves above all others crying stand farre from mee I am more righteous than thou art None of these three being poore in spirit have any right unto or hope of the Kingdome of heaven for that is the reward of humilitie Thus Christ first humbled himselfe then God exalted him unto the height of honour and felicitie c Phil. ◠7.9.10 And thus wee shall bee crowned with glory in heaven if with Christ wee bee humble on earth There is a double world to wit this world and the world to come whereof the first is Gods the second is ours that is he that here neglects himself and addicts himself wholly in the humility of his soul unto the service and obedience of God shall be eternally happy and blessed in the kingdome of heaven according to our Saviours promise in this place Quest 5 Why doth our Saviour make this promise of eternall happinesse unto the poore Answ To shew that he doth not expect from us or of us that stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be without any feeling of our estates in temporall things but that we might mitigate the sence of our earthly Povertie by the hope of celestiall joy and glory although we be not rewarded at all in this life Quest 6 May not those that are humble and poore in spirit expect a reward of riches and honour in this world Answ No For their reward is in hope their life is hid with God their crowne is in heaven Obiect 2 But God hath promised unto such an hundred fold Luke 18.30 Answ This is meant in spirituall things in peace of conscience internall joy and the like sayth Hierom s And it cannot bee meant of temporall things 1. because these temporall blessings are not given unto many of the children of God 2. because it were absurd to thinke that he which forgoes one wife for Christs sake should have a hundred wives given unto him according unto the letter of that promise and thus sayth Hilarius upon these words Obiect 3 But Iob patiently and humbly bearing his losses and crosses was rewarded two-fold into his bosome even in temporall things Iob. 42. Therefore the humble and poore in spirit may expect a reward even here on earth Answ A particularibus ad universalia non valet consequentia Generall rules follow not from particular instances Socrates was very wise therefore every man is very wise is no very wise argument Christ saved one thiefe therefore Christ will save every thiefe followes not so here God rewards Iob two-fold in this life therefore he will doe so unto all that feare God as Iob did or beare their afflictions and losses patiently as he did is an unwarrantable consequence and proved false by that undeniable instance Daily experience Why may wee not expect a temporall reward Quest. 7 to bee given unto us although it be not alwayes granted Answ 1 First because God requires of us to suffer with Christ Rom. 8.17 who was not temporally rewarded in this life and therefore if we desire to be rewarded wee must endure unto the end expecting that celestiall glory with Christ Datur pati it is given unto us to suffer d Phil. 1.29 and we are called thereunto and therefore wee must endure and undergoe afflictions losses povertie injuries slanders and whatsoever the Lord shall please to exercise us withall expecting our reward onely in heaven Answ 2 Secondly our life consists not in
earthly and temporall blessings and therefore wee must not expect so to bee rewarded our life is hid with God Coloss 3.3 and consisteth not in the abundance of earthly possessions Luk. 12.15 Life eternall onely being absolutely called Life Wherefore we must await for our Crowne and recompence untill we come thither Thirdly prosperitie in temporall things seldome Answ 3 proves good at least often proves hurtfull for us in regard of our spirituall estate and condition as appeares by these two particulars First Prosperitie doth often take off and abate the edge of our affections unto God making us say as Peter did bonum est esse hîc It is good for us to stay here e Matth. 17.4 or as another sayd Haec faciunt nos invitos mori wee unwillingly depart from these although it be to go unto God Thus Prosperitie in worldly things bewitcheth us with the love thereof but adversity and povertie weaneth us from the world and maketh us weary of it Secondly Prosperity drawes us into sinne hence Adam was easily seduced in Paradise and David when he was quietly seated in his throne and Salomon when silver was as plentifull as the stones in the streets very few there are that can rightly beare themselves in an equall and just ballance in the time of plentie and abundance yea many there are who can carry themselves fairly soberly modestly and unblameably in povertie and a low estate who runne headlong to destruction by some sin or other when they are great or rich And therefore they erre and decline â recto from the truth who being poore serve God that they may be made rich for this should not be done neither should great things bee expected in this life f Ierem. 45.5 because we know not how banefull riches may prove unto us wee must bee content with those generall promises that God hath made unto us that we shall have food and rayment and that wee shall want nothing that the Lord sees and knowes will bee good for us and unto us and that he will lay nothing upon us but what hee will enable us to beare yea that all things shall worke together for the best unto us in this life and we shall be made eternally blessed in the life to come VERS 4. Blessed are they that mourne Vers 4 for they shall be comforted Blessed are they that mourne c. Peccata Ingentibus non solum peccata remittit panas sed solationem retribuit Deus g Chrysos variis To those that mourne for their sinnes God doth not onely grant remission of the guilt and punishment but also comfort and consolation If this promise be true how comes it to passe Quest 1 that the faithfull and godly cannot draw joy and comfort from it in the time of their mourning The causes why the children of God doe often not conclude true and solide consolation unto themselves from hence in the day of sorrow Answer are these First sometimes some strong and powerfull temptation that doth so strongly and frequently assault them that they cannot enjoy the comfortable sight and light of the Sunne for that thicke cloud that thus doth interpose it selfe Secondly sometimes the remainders of infidelitie which abide in the faithfull hinder them from laying hold upon this saving comfort by a sure and certaine faith Thirdly the conscience of our owne proper indignitie and unworthinesse of this comfort principally after the committing of some grievous sinne David and Peter weepe and that bitterly but cannot for this cause speedily apply comfort unto themselves Quest 2 How is this promise of comfort accomplished unto those that mourne for their sinnes Answ It is fulfilled and performed foure manner of wayes First when God tempers and allayes the sorrowes and afflictions of those that mourne according to the measure of their strength that is layes no more upon them then they are able to beare h 1 Cor. 10.13 Secondly when God removes the griefe with the causes thereof Thus hee comforted Manasses by delivering him out of the hands of the King of Assyria and bringing him againe to Jerusalem into his kingdome i 2 Chro. 33.13 Thirdly when God gives inward comfort to the heart conscience by his word or by his Spirit making his children even to rejoyce in tribulation k Rom. 5.3 Thus Saint Paul sayth that in Asia hee was pressed out of measure above strength insomuch that he despaired of life 2 Cor. 1.8 yet God comforted him in his tribulation that he might bee able to comfort them which were in any trouble by the comfort wherewith hee himselfe was comforted of God 2 Cor. 1.4 yea as the sufferings of Christ did abound in him so his consolation also abounded by Christ. 2 Cor. 1.5 Fourthly this promise of comfort is accomplished when God by death puts an end to all the miseries of his children bringing their soules to eternall life Thus was Lazarus comforted l Luk. 16.25 and daily many of Gods dearest Saints who are onely by death freed from the miseries of this life Quest 3 How must we so mourne that we may be sure to bee comforted Answ If we desire this two things are to be regarded of us the first in our persons the second in our actions or in our mourning First in personis in our persons we must labour that wee may bee made Christians such as God hath promised to comfort Christ speaking unto his Apostles sayth ye shall be sorrowfull but your sorrow shall be turned into joy m Ioh. 16.20 as if he would say it is not every one that mournes that shall be comforted but onely the members of Christ wicked and righteous men may sorrow with the same sorrow but for a divers end as both David and Cain mourne for their sins but the end of Cains teares is the punishment that he hath incurred Davids sorrow being rather for the sinne then for the punishment and therefore we must endeavour to bee made the righteous and holy members of Christ and children of God if wee desire to bee assured of comfort in the time of mourning Secondly In rebus in the things sorrowed for or in the cause of our mourning for many sorrow for that which is not to be sorrowed for As for example First some mourne invidé out of envy thus 1. some grieve for the prosperity of others as David had almost done Psal 73.2 some for the piety of others wishing that the righteous man may be taken away as not being profitable unto them or rather because his glory doth obscure their pride and therefore they are offended with him and sorrow for his presence These mourners have no promise of comfort Secondly some sorrow Avidè covetously either I. Because they have not riches in abundance whereby they might bee more able to satisfie their lusts n Iam 1.5 or follow sinne with more eagernesse freenesse and libertie which they cannot doe by reason of their
therefore if they be extended no furthe rthen the letter of them they are not solidly expounded as for example Wee pray Give us this day our daily bread shall wee not therefore pray for health apparell life preservation and prosperity all which are included in this word Bread Answ 2 Secondly the Law of God is Spirituall and therefore it is not onely literally to bee interpreted Rom. 7.14 Thirdly God is to be worshipped in Spirit Answ 3 and therefore the Law which prescribes the manner of his worship must not onely be literally expounded John 4.24 Prov. 23.26 and therefore the excuses of some will never availe them who tell us first that blasphemy is no perjurie and therefore why may they not sweare secondly swearing by the creatures doth not prophane the name of God and therefore thereby that Commandement is not violated thirdly fornication is not adulterie and therefore the law is not transgressed and the like These must remember first how pure God the Law-giver is yea Puritie it selfe so glorious that the heavens are impure in his sight Secondly the Law is an exemplar of God and therefore is holy and pure Psal 19.7.8 Againe there are others worse than these and that is those who distinguish the words of the precept for the former granted onely the words and literall sense the latter will not allow of all the words according to the letter as for example some can distinguish lying into first a pernicious lye and secondly a manifest and apparent lye and these they condemne but if 1. it be an officious lye whereby some profit or benefit may accrew either to themselves or others or 2. if it bee a palliated lye then as lawfull we defend it But non distinguendum ubi lex non distinguit wee are no other than Lawyers who can onely expound the ancient and fundamentall lawes but not make new lawes neither by false glosses pervert the law or divert it from the true sence thereof we must not distinguish where the Law doth not lest the Lord will not accept of our distinction and so by our quaint sophistry wee onely cozen and deceive our selves How manifold is Homicide or what is it Quest 4 which is here forbidden Homicide or Bloud-shed is three-fold Answ namely first Iustum just secondly Impium wicked thirdly Immune free from punishment or excuseable First there is a just and righteous murder which is either Necessarie se defendendo when a man in his owne defence killes another beeing not able to free himselfe out of the hands of his adversarie either by flight or by the ayd and assistance of others But here we must carefully observe that this is two-fold First sometimes a man slayes theeves and robbers and enemies who lye in wayt for his life because otherwise hee cannot escape from them this is lawfull if the cause be reall but some kill when they need not but might escape by flight or preserve their lives by the losse of their purse Secondly sometimes a man is layd in wayt for or assaulted by the Magistrate or the Kings Officers that they may apprehend him here it is not lawfull for us before God in the defence of our selves to shed their bloud and therefore wee must not thus defend our selves against Arrests Lawfull which is acted in a lawfull warre to wit either first in a defensive warre when wee are assaulted by some forraigne foe Or secondly in a warre undertaken for the recovery of a due true and necessarie right which hath unjustly been taken away Secondly there is a wicked murder which is either First of a mans selfe being done Violently and wilfully when a man layes violent hands upon himselfe Now this is altogether desperate and horrible Secondly of another whether done First rashly this the Lord himselfe condemnes for murder If a man smite his neighbour with any mortall or deadly weapons either oâ— Iron or stone or wood that he dye hee is a murderer and shall be put to death Numb 35.16 17.18 2ly of malice whether done by A mans selfe whether by lying in wait secretly for the destruction of his brother or by under-hand poysoning of him or by an open assault onset or force Read Exodus 21.14 Numb 35.20 Deut. 19.11 By another that either Imperando by commanding and thus David slue Vriah and Iezabell Naboth because they were slain through their commands Consulendo by counselling thus Herodias slue Iohn Baptist because he was beheaded through the counsell given by her to her daughter Mark 6.24 Conducendo by perswading provoking and hiring with a reward or price and thus the Scribes and Pharisees were guiltie of the bloud of Christ because they hired Iudas with money to betray him Matth. 26.15 Petendo by intreating and thus Herodias daughter was the killer of Iohn Baptist because Herod beheaded him at her request Mark 6 25. Consentiendo by consenting and thus Ahab was guiltie of Naboâ—hs bloud and Paul of Stephens Silendo by coÌ„cealing or not revealing the murder if this bee done Before the fact that is if a man knowes of a murder intended and conceale it it is murder jure divina by Gods law After the fact is done hee is condemned jure positivo by mans law and that justly because murder is not to be concealed neither is such counsell to be kept Thirdly there is an excusable homicide viz. casuall and contingent as when a man is imployed about some honest affaires and accidentally kills his brother this homicide is excused because the Lord delivered him into his hands Read Exod. 21.13 and Numb 35.22 Deut. 19.5 and 4.42 Vers 22 VERS 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say to his brother Racha shall bee in danger of the councell but whosoever shall say thou foole shall be in danger of hell fire Sect. 1 § 1. But I say unto you To whom doth Quest 1 Christ here oppose himselfe to the law of God or to the exposition of the Pharisees Answ 1 First the Papists say to the law of God that hee might make it more perfect Staplet Antidot And hence they deduce two conclusions the first is concerning Evangelicall Councels the second is of veniall sinnes whereof something hath been spoken already and more followes in this verse to be considered of Answ 2 Secondly Stapleton gives us these reasons or arguments for his opinion Arg. 1 First Christ is the true Law-giver in the New Testament and therefore hee doth here oppose the old Law Answ 1 First Calvin answers that Christ is not a new Law-giver which answer Stapleton derides not remembring that saying There is but one Law-giver who is able to save and to destroy d Iam. 4.12 Secondly Stapleton answers this reason himselfe Answ 2 or from him we may thus answer it It is the part of a Law-giver not onely to make new lawes but to interpret also those that
throne of grace for mercy with our tongues Fourthly wee must confesse our sinnes unto God with our mouths Fiftly wee must speake the truth and hold forth the truth in our words Sixtly we must edifie our brethren by our speeches and communications z Ephes 4 29. Coloss 4.6 For the performance of these holy duties God in mercy hath given us not as unto the other creatures dumbe and silent tongues but speaking tongues and therefore hee that shall thus farre defraud the Lord of his expectation making this rare member an instrument of wickednesse shall be punished by the Lord for this abuse therof with hell fire Secondly because these speeches are evill in Answ 2 themselves Hence Michael contending with Sathan about the body of Moses durst not use any reviling speeches but onely said The Lord rebuke thee a Jude 9. vers The Lord best knowing the impiety of such words and how prone wee are unto them hath shewed his infinite mercy and care towards us in the preventing of them by the framing fashioning and placing of the tongue God doth nothing in vain therfore he would have the sons of men to anatomize the tongue and to read some profitable lecture upon every particle thereof as for example I. The tongue is placed in the head in the midst of the senses to teach us that our words must bee wise grave weighty and discreet II. The tongue is hedged and fenced in with a double wall namely of earth and of stone the lips being as the earthen wall the teeth as a stone wall to teach us that we must set a watch over our lips and keepe our tongues as with a bridle yea be cautelous and circumspect in our words that nothing may break through the teeth and lips which is either displeasing unto God or disagreeing unto our profession or disgracefull unto our brethren III. The tongue is simple and undivided men being not like Serpents double or cloven tongued to teach us that wee must speake the truth alwaies for truth is but one and we have but one tongue and therefore it should alwaies utter the truth IV. The tongue is tyed below but hath no ligaments above to teach us that our tongues must bee much more prone and ready to speake of heavenly and celestiall things then of earthly and terrestriall frequent in discoursing of those things which are above more spare of those which are below V. It is of a soft not of a hard canly or tough nature to teach us that our words must be mild soft gentle and not proud reprochfull cruell disdainfull and the like These things the Lord would have us to ruminate upon in our tongues that so it may be a meanes to make us more wary of our words we being naturally so prone to breake forth upon all occasions and provocations unto unchristian speeches which are both displeasing to our Father hurtfull to our brother and mortall to our selves and therefore if wee would not defile our tongues provoke our God extinguish grace grieve the Spirit enflame and kindle the fire of hell for the burning of our selves wee should abstaine from all rayling reviling and reprochfull words not saying in our anger to our brother either Racha or thou Foole. Quest 4 Wee are prone to utter what we ought not against our brother in our rage as was truely said before and therefore what meanes may we use for the curbing of this little troublesome and firy member the tongue which often sets on fire the whole course of nature Answ 1 First study to answer and learne to speake well The righteous studieth to answer but the mouth of the wicked powreth forth evill things b Pro. 15.28 Let us not accustome our selves to speake whatsoever comes uppermost as the proverbe is but digest weigh and ponder the nature and quality of our words before we speake Answ 2 Secondly strive and endeavour to speake molliter mildly gently calmely that thy answers may be soft c Pro. 15.1 for they will pacifie wrath that thy tongue may bee soft for that breaketh the bone d Pro. 25.15 Frangit osseum that is durissimum rigidissimum gentle and soft words wil mollifie the most hard rigide and crosse natures e Tremel sup Answ 3 Thirdly learne to speake sanctè holily and purely Let thy words be seasoned with salt fit for edifying that they may adde grace to the hearers Ephes 4.28 Coloss 4.6 Let us accustome our selves to pious discourses that they may become habituall unto us and so wee shall bee the more free from all corrupt and wicked speeches which our Saviour hath threatned here to punish with hell fire Sect. 9 § 9. Shall be in danger of hell fire What is meant by Gehenna Quest Hell in this place Answ 1 First some hereby understand the valley of Hinnom which is mentioned Iosua 15.8 And which was abused by Idolaters to barbarous inhumane and heathenish Idolatry Thus Ahaz burns incense in the valley of Hinnom and burnt his children in the fire after the abominations of the heathen f 2 Chro. 28. Thus Manasses causeth his children to passe through the fire in the valley of the sonne of Hinnom 2 Chron. 33 6. The fire wherein their children were burnt was called Tophet They have built the high places sayth Ieremiah of Tophet which is in the valley of Hinnom to burne their sonnes and their daughters in the fire g Ierem. 7 31. And the Idoll whereunto they there offered their children was called Mâ—lech They built the high places in the valley of Hinnom to cause their sonnes and their daughters to passe through the fire unto Molech h Ier. 32.35 Answ 2 Secondly in this valley of Hinnom there was a double fire First the fire wherein their children were burnt our Saviour here by the fire of Gehenna may have reference to this fire thus First this valley of Hinnom was a place of miserie in regard of those many slaughters that were committed in it through their barbarous idolatry so Hell is a place of miserie and infelicitie wherein there is nothing but sorrow Secondly by the bitter cries and ejaculations of poore infants the restlesse torments of hell may be shadowed here also Secondly in this valley of Hinnom was another fire which was kept continually burning for the consuming of dead carkasses and filth and the garbidge that came out of the Citie Now our Saviour by the fire of Gehenna in this place hath reference principally to this fire signifying hereby the perpetuitie and everlastingnesse of hellish paines If my Reader desire further to learne how the Kabbalists paraphrase and distinguish of a superiour and inferiour Gehenna or how they observe seven mansions or degrees in Gehenna called 1. Infernus 2. Perditio 3. Profundum 4. Taciturnitas 5. Vmbra mortis 6. Terra inferior 7. Terra sitiens Let him read Capnio de Kabala pag. 644. and Pet. Galat. lib. 12. cap. 6. lib. 7.
heathens First because there are many in the Church who are meere naturall having no more grace then the very gentiles have and therefore no Ans 2 wonder if they be as bad as they Secondly because in naturall things and endowments many heathens doe farre exceede and excell many that are within the Visible Quest 3 Church of Christ What was the custome of the heathens in their prayers for the using of which our Saviour Answ 1 here taxeth the hypocrites First the Gentiles thought God was like an earthly man who might be perswaded by words Answ 2 Secondly they denied Gods providence and were not perswaded that God saw them or regarded their estate and therefore they used many words to acquaint him therewith Answ 3 Thirdly they thought by the force of words to prevaile with God And therefore they often repeated their petitions Oh Baal beare us Oh Baâ—l beare us 1 King 18. â—6 The heathens adored and worshipped a God that either 1. Was asleepe or doing something else and so could not attend unto or heare their prayers n Kin. 18.27 2. Or one who would not give them what they desired namely the divell Deut. 32.17 and 1 Cor. 10.20 3. Or one who could not give them what they wanted and demanded Thus some of them adored First dead Kings as Ninus was worshipped after his death Secondly in famous persons thus Priapus and Venus were adored Thirdly insensible Idols who had eies but saw not eares but heard not c. And therefore they were forced to crie much and long § 3. They thinke they shall bee heard for their Sect. 3 much speaking Our Saviour in these words shewes that many Quest 1 words and much speaking in prayer is a fault How many were guilty of this fault First some used many words hypocritically Answ 1 making long prayers that they might the better devour widdowes houses o Mat. 23.14 these prayed malitiously Secondly some used many words foolishly Answ 2 and these are they whom our Saviour here taxeth and condemneth They thinke to be heard for their much babbling Is it not meet and requisite that our prayers Quest 2 should be long First it is not alwaies necessary for occasions Answ 1 and circumstances are sometimes to bee observed Secondly but certainely long prayers are Answ 2 sometimes expedient and that in a threefold regard namely 1. That thou maist read over thy whole conscience and goe thorow all thy heart 2. That thou maist commend all thy estate unto God both in regard of the pardon of thy sins and the supply of thy wants and defects 3. Lest thou should seeme to worship God negligently Thirdly we have a Commandement to bee Answ 3 constant and perseverant in prayer Reade Luk. 11.5 and 18. 1. Rom. 12.2 and Ephes 6.18 and Colos 4.2 and 1 Thes 5.17 Fourthly we have Christs patterne and example Answ 4 for it who prayed all night and was moderate in all other things but prolixe in prayer Guevara Fifthly it is an unjust and unequall thing to Answ 5 be long in sinning and short in praying against sinne or for the pardon of sinne and therefore long prayers are sometimes convenient and fitting What much speaking is it which our Saviour Quest 5 here blames First not every long prayer for himselfe was Answ 1 prolixe in prayer as aforesaid Secondly not every repetition of the same Answ 2 prayer for Christ approves of this also by his owne example hee went againe and said the same words Mat. 26.44 Thirdly but prolixitis is forbidden in these Answ 3 things to wit I. if there be more words uttered then come from the heart if prayer be without faith or spirit that is if the multiplicitie of words procede not from the abundance of internall affection but from the vacuitie thereof II. If thou hope to bee heard for the multitude of thy words III. If thou thinkest that God is taught by thy many words IV. If there bee affectiaton and delight in prolixitie multiplicitie of words Answ 4 Fourthly much speaking or long prayers is not forbidden in these things namely I. If thou pray much or long for the exciting or exercising of faith II. If thou continue long fervently in prayer lest thou should seeme to worship or doe the worke of the Lord negligently III. When thou hast much within to expresse and utter when thou hast many wants to supply many weakenesses to discover and many sinnes to pray against Vers 8 VERS 8. Be not ye therefore like unto them for your Father knoweth what things ye have neede of before ye aske him Argum. The Papists say Prayer is meritorious against which tenet we produce this place That cannot merit at anothers hand the benefit whereof wholy redoundeth unto our selves But prayer is wholy for our benefit we praying for such things as we neede in this verse Therefore it cannot merit before God Vers 9 VERS 9. After this manner therefore pray ye Our Father which art in Heaven hallowed be thy name Sect. 1 § 1. After this manner pray ye Obser Our Saviour in these words doth definitely shew what we must thinke of prayer and that he doth not taxe the thing in taxing the vices thereof Or he teacheth us that the custome of prayer is neither evill nor arbitrarie but commanded and necessarie Sic orabitis ye shall pray thus Quest. 1 Why must we pray what necessitie is there hereof Answ 1 First because we want many things which of our selves we cannot procure and we have many enemies which by our owne strength we are not able to overcome And therefore we must pray continually Ephes 6.18 Answ 2 Secondly because it is the ordinary meanes appointed by God for the obtaining of our desires Aske and ye shall have Mat. 7.7 as if our Saviour would say no asking no receiving Object Against this it may be objected Many men obtaine many things without prayer and therefore it is not the ordinarie meanes for the supply of all our wants The Antecedent is thus proved I. wicked men who never pray at least aright have what their hearts desire Thus Iob saith the wicked are old mightie blessed in posteritie and with prosperitie c. Iob 21.7 8 9 10 11 Ans 1 12. Wicked men have these things in anger as a curse for verse 13. they spend their daies in wealth and in a moment goe downe to hell II. Infants enjoy many blessings and mercies and yet pray not Ans 2 First these cannot pray as yet and therefore God requireth it not of them Secondly these doe pray by crying The Ravens pray unto God that is crie after their manner and he feedeth them Psal 147.9 so infants pray when they cry Psal 145.15 III. The Ans 3 children of God receive many blessings and mercies from God when they neglect to pray True it is that God gives many things unto Ans 4 his children when they forget to pray but it is more then he hath promised Blessings being annexed
others Fourthly the professors of the Gospel doe exceedingly dishonour God when they are wicked c Rom. 2.24 IV. Wee dishonour God in our lives if we doe not by our lives glorifie his Name If we be but negative Christians we are nothing for God created us unto good workes Ephes 2.10 that thereby we might glorifie his Name Matthew 5.16 VERS 10. Thy Kingdome come thy Will be done Vers 10 in earth as it is in Heaven § 1. Thy Kingdome come Sect. 1 What is meant by Kingdome Quest 1 Kingdome is taken either Figuratively to wit Sometime for the word of God The Kingdome of God shall be taken away and given to another nation Matth. 21.43 that is the word shall be taken from them Sometimes for the infusion of grace by the Spirit of God Mark 4.26 Sometimes for persons to wit either the Saints or the Church of Christ Literally for that dominion which God exerciseth which is either Generall to wit his Lordship over all men all creatures yea all the world specified in these places Psalme 29.19 and 47.7 and 97.1 Particular which is either Of vengeance anger power and wrath And thus he rules over the wicked Psalme 99.1 Of mercy and love and thus he rules over his children according to a double time viz. either Of grace in this life Or Of glory in the life to come Reade Psa 24 7. and. 44.5 Quest 2 What is meant by this word Adveniat let it come Heaven comes not unto us but wee goe unto it wherefore it should rather be Adveniamus Let us come unto thy kingdome then Adveniat let it come Answ These words may be understood two waies namely First for Declaretur let it be made known as if our Saviour would say let the world know that thou art King and that thou rulest over all And this is to be referred to the Kingdome of vengeance Secondly for Perficiatur let it be consummated and finished as if hee would say that which thou hast decreed and determined concerning thine elect fulfill and perfect both in us and in all thine Now this hath reference to the Kingdome of mercie First Adveniat regnum id est Declaretur regnum Thy kingdome come that is let thy Kingdome be made knowne This cannot bee understood of Gods generall Kingdome over all the world mentioned in the former question for God hath this already yea no Christian makes question but that God is Lord ruling and governing all the world It is therefore to be understood of his particular Kingdome to wit the Kingdome of vengeance the words being taken from the declaration of Gods wrath anger power and vengeance Teaching us Observ That every Christian ought to pray that God would shew himselfe the potent King of all the world by destroying all his enemies and the enemies of his Church Thus David prayes powre forth thy anger upon the Gentiles yea smite and destroy them in thy wrath Quest 3 Why should we pray for the confusion of the enemies of God and his Church Answ 1 First because it makes for Gods glory hee is dishonoured and contemned by the wicked who will not obey his behests but oppose his injunctions who will not be subject to his lawes but validis remis with all their might set themselves against his rule and government and will not have him to rule over them â—â—d therefore the glory and honour of God is highly advanced when as such impious obstinate stubborne and rebellious people bee cut off and destroyed Secondly because it is good for the godly Answ 2 As wee pray for the ruine of Gods enemies through our zeale to Gods glory so also wee pray for the perdition and destruction of the enemies of the Church of God through our love to the Church and true members thereof because their destruction is good and profitable for the children of God who are oppressed injured wronged and persecuted by them Bonos punit qui malis parcit d Seneca he punisheth the righteous who spares the wicked because the impunitie of the wicked increaseth their impietie towards the righteous Hence wee finde a double practise in the people of God namely I. They pray for the destruction of the Lords enemies Iudg. 5.31 Psalme 83.8 c. II. They give thanks for their destruction when God hath revealed his vengeance and declared his power in their utter ruine and downfall Read Exodus 15. Judg. 5. Ps 136. How may we pray for the enemies of God Quest 4 and Church Not onely in zeale nor onely in love but Answ 1 both mixt together For I wee may be zealous with a wrong zeale thus Paul breathed forth threatning against the Disciples of Christ and the Apostles were too ready with Elias to call for fire from Heaven but the Lord checks them for this their forward cruell zeale because it was not mixed with love but proceeded from a desire of revenge II. Some naturall respect unto the person of the enemie of God and the Church makes us oftentimes to pray only in love for his health prosperity preservation and the like and not in zeale Because he is of affinitie or acquaintance or by some bond of friendship knit neare unto us therefore we pray for him in love towards our selves but not in zeale unto Gods glory or love unto Gods Church carnally preferring our particular interest and relation unto any enemie of God or his Church before either the glory of God or good of his Church unto whom hee is an enemie And therefore whatsoever the enemies of God or his Church bee in regard of our owne Particular it is our dutie thus to pray for them First with a condition that if it may stand with the Lords pleasure and good will he would be graciously pleased to convert and turne them and of persecuting Sauls to make them preaching and professing Pauls Secondly but if not that they may bee destroyed lest they bring the people of God unto ruine or the Lords name bee prophaned by them Object Worldlings and wicked men object This prayer for the destruction of Gods and the Churches enemies ariseth out of envie and therefore can be neither good nor warrantable Answ It proceedeth not from envie but from zeale aâ—â— love Quest 5 How can a man pray for the judgements of the Lord to bee effused upon any out of love and charitie Answ 1 First wee may desire it out of our love to Gods glory who is dishonoured by their lives Answ 2 Secondâ—y out of our love unto others who are in danger to bee corrupted and tainted by their evill example when some perceive others to be wicked and to set themselves against God his law truth and children and yet prosper in their wickednes it hearten them on to the like practises And therefore in love unto these we desire tâ—at these stumbling stones may be removed out of the way Thirdly we may pray for the subversion and Answ 3 ruine of the enemies of the
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
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
oppression usury and covenant breaking Secondly often it brings men to murmuring feares terrours and sorrowes unto death 2 Cor. 7.10 Thirdly it hinders from the hearing of the word in part because they are not sure of the presence of God with the word not of the aide and assistance of the spirit in the hearing thereof Fourthly it makes prayer tedious because we are not sure that thereby we and therein we talke with God as a man with his friend Fifthly weakenesse of faith cannot bring a man unto peace of conscience Phil. 4.7 And therefore it is not enough to examine whether we have faith but we must also examine whether our faith increase and bee strong or not Quest 6 How may he know whether our faith bee strong or not Answ By these plain markes or signes to wit First canst thou in all things cast thy selfe into the armes of Christ and commit thy selfe wholy unto him Secondly canst thou hope and expect and see the presence and helpe of Christ even without meanes and contrary to meanes dost thou walke by faith not by sight Thirdly canst thou in crosses afflictions and temporall disasters for Christs sake rejoyce Rom. 8.35 Fourthly canst thou despise and contemne the world using it as though thou usedst it not c 1 Cor. 7.30 because thou hast built thy nest in the Rocke and placed thy confidence upon a surer stay then the world is namely upon Christ who hath promised never to faile or forsake thee Fifthly dost thou daily increase both in faith love obedience zeale and all graces 1. Peter 2.2 Quest 7 What meanes must we use for the increasing of our faith Answ 1 First the Word of God that is be diligent in hearing the Word of God publikely both read preached Rom. 10.17 Iam. 1.18 1 Pet. 1.25 And also carefull privately to reade it Psalme 119. Secondly purge the conscience and purifie the heart Iames 4.8 And examine both thoughts words and workes by the Word of God Thirdly meditate daily upon these things namely I. How true and faithfull God is in all his promises II. How unspeakeable the love of Christ hath been and is towards his children III. What experience the Saints have had of the care and love of God and Christ towards them IV. What sweetnes there is to bee found in Christ to wit in the fruition and possession of him in the soule by a lively faith Psalme 34.8 Answ 4 Fourthly pray daily unto God and that 〈◊〉 fervently earnestly and with a hungring â—ffection and desire after his grace Cantic 1.3 5.8 8.6.7 And 2. perseverantly and patiently â—oth continuing in Prayer Rom. 12.12 And expecting untill the Lord comes for faithfull is he who hath promised who will come and will not tarry VERSE 31 32. Therefore take no thought saying what shall we eat or what shall we drink Vers 31.32 or wherwith shall wee be clothed for after all these things do the Gentiles seeke for your heavenly Father knoweth that yee have need of all these things § 1. Therefore take no thought Why doth our Saviour so often repeate this Sect. 1 prohibition of worldly care as verse 19 25 Quest 1 31 34 First sometimes repetitions are used for the excellency of the thing as rejoyce in the Lord alwayes Answ 1 and againe rejoyce Phil. 4.4 But not so in this place Secondly sometimes repetitions are used for Answ 2 the setting forth of the greatnes of the offence or because the thing reiterated is odious unto God Thus the Lord repeats againe and againe that for three transgressions and for foure he will visite Damascus Tyre Edom Moab Israel and Iudah Amos. 1.3 6 9 11. Thus Christ often in one speach cryeth out woe be unto you Scribes Pharises Hypocrites Matthew 23.13 14 15 16.23.25.27.29 Thirdly sometimes repetitions are used for Answ 3 our weaknes and for the difficulty of the thing forbidden or injoyned as hee that hath eares to heare let him heare Marke 4.9 23 3. And thus this prohibition is repeated in this place because the duty is so hard in regard of our nature Who are faulty in this particular or who Quest 2 offend against this prohibition First those who acquire riches unjustly and Answ 1 with an evill conscience to wit by rapine fraud usury and oppression Secondly those who are basely covetous Answ 2 with-holding those things from themselves and theirs which are requisite and convenient Thirdly those also who are inwardly troubled Answ 3 with care for worldly things for it argues that I. Their faith is but weak if they have any And II. That earthly things take up their minde too much May we not take care for necessary things Quest 3 First we may curà providentiae with a provident Answ 1 care Secondly we may not curà diffidentia with Answ 2 a distrustfull care and that for these causes I. Because the Law of God is of more worth then our lives and the glory of God then our safety and therefore no necessity must cause us to infringe the Law of God or to dishonour him II. Because our distrustfull care helpes us not at all neither doth us any good Quae stultitia de ijs solicitum esse quae habebis non solicitus de ijs non quae non nisi solicitus e Chrysost op impers s VVhat folly is it for a man to bee carefull for those things which hee shall have without his taking care for them verse 33. and to bee carelesse of those things which hee hath no promise to obtaine without carefulnesse as in the next vâ—rse there is no hope of spirituall graces or eternall glory without seeking and therefore we are commanded to seeke them but concerning temporall things wee have a promise that they shall be given unto us without our seeking that is without our caring for them And therefore wee are forbidden to take thought for them in this verse III. Because these temporall things helpe nothing for the salvation of the soule A man in regard of his spirituall estate is neither better by having nor worse by wanting these outward things And therefore by no meanes must wee distrustfully care for them Quest 4 By what meanes may we avoide this unwarrantable care Answ 1 First lâ—t us learne to suffer to bee afflicted and to want and then wee shall take no thought Iam. 2.9 Answ 2 Secondly doe not meditate upon these temporall things cast the remembrance of them out of thy mind and it will be a meanes to keepe thee from taking thought for them Answ 3 Thirdly fill thy heart with spirituall meditations that seeing thy soule to bee rich within in spirituall grace thou maist the better contemne and despise these outward things Sect. 2 § 2. Saying what shall we eate or what shall wee drinke c. Our Saviour here sheweth that God observes and takes notice of our very words Quest 1 VVhy doth God observe our words First because hee takes notice of all things
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
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
amisse Answer 2 Secondly sometimes they speake fainedly and hypocritically and then speaking the trueth of God they may benefit others thereby but so it is not their fruit but the blessing of God upon his own ordinance and thus Cayphaâ— prophesied when hee was High-priest and Saul when hee was amongst the Prophets Whether can false teachâ— is truely convert aâ—y Question 6 from their sinnes unto God First it is not safe to answer negatively and say Answer 1 they cannot For 1. There is a dogmatiâ—â—â— I knowledge of Christ which they may have although they have not the practicall which is mentioned John 17.3 This is life eternall to know thee and hiâ—â— whom thou hast sent Jesus Christ 2. The power of the Word doth depend upon the ordinance of God whoseâ—â—s it and not upon the worthinesse of the man who brings it Hence Paul seemes to intimate that a man may preach profitably unto others and yet not to him selfe 1 Corinth 9.27 Yea God sometimes works with evill â—oâ—les and by bad meanes or instruments as wee see hee sent his word by Balaam and directed Caiphas to speake true yea Sathan himselfe confesseth Christ An evill King may governe well and a false teacher save others and yet damne himselfe as they did who built Noahs Arke 3. The power of regenerating is not in man but in the Word Iames 1.18 the spirit aplying it to the soule 1 Cor. 3.6 4. If an evill teacher may not convert and benefit others then why are wee commanded by Christ to heare such All therefore whatsoever they bid you observe that observe anâ— doe (u) Matth. 23.3 Secondly such certainly cannot preach zealously with a true affection and good heart but either Answer 2 coldly or hypocritically § 3. Neither figs of thisâ—â—es Section 3 Our Saviour showes two things in these words namely First if the tree be bad the fruit cannot be good if the tree be a Thistle the fruit cannot bee Figges of this something hath beene spoken and more remaines to be spoken verse 18. Secondly if the fruit bee good we must not judge the tree to bee bad if the fruit bee figges wee must not judge the tree to be a Thistle For men doe not gather figgs of Thistles Why are not they to be suspected or judged who Question 1 bring forth good fruit First because wee should imitate our God now Answer 1 hee never punisheth but for acertaine and apparent fault and therefore wee should not suspect without some apparent signes or palpable persecutions Secondly because none are rashly to bee judged Answer 2 without good ground Iohn 7 51. Iames 4.11 Thirdly because judgement belongs unto God Answer 3 1 Corinth 4.5 And therefore this is to take the sword out of Gods hands which is dangerous unto any and a thing full of perill Rom. 14.4.10.13 Fourthly because charitie is not suspicious 1 Cor. Answer 4 13. And therefore those who suspect the tree when the fruit is faire and good are too emptie of this grace of Christian love Fiftly because the heart is unsearcheable Ierem. Answer 5 17.9 wee see the actions not the heart and affections and therefore where wee see good things done there we must thinke that they are done with a true affection and right heart Sixtly they who bring forth good fruit are not to Answer 6 bee suspected because wee are implicitely forbidden it in these words and expressely 〈◊〉 the first words of this verse and verse 20. yee shall know them by their fruits where our Saviour would have us to leave the heart unto God and where wee see good fruits there to judge the heart and tree to bee good also Question 2 What are the causes that men so often judge and suspect the tree when the fruit is good Answer 1 First because of some heavy affliction the world looking upon a man whose life hath beene outwardly unspotted doth presently conclude that his religion was but hypocriticall if it see him under some sharpe and grievous disaster and mise y. Thus do Iobs friends And thus do both Jewes and Gentiles Luke 13.2 Acts 28.4 Answer 2 Secondly the cause of this uncharitable judgement is sometimes the envie of another mans glory wee envying the estimation our brother hath in the world by reason of his unblameable Life do therefore censure and judge his profession to bee but in hypocrisie Matth. 10.25 and 12.24 Luke 7.34 Answer 3 Thirdly sometime malice is the cause hereof thus the Jewes judge Christ to have a divell John 9.16 Answer 4 Fourthly this unchristian judgement doth sometimes proceed from hypocrisie many a man cosening the world with false pretences doth judge other men to doe so likewise Rom. 1. last verse and 2.1 Verse 17 Verse 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit Our Saviour speaking here of the regenerate and unregenerate man may move this question Question 1 Who are not Regenerated Answer They who doe not fructifie in good works Gal. 5.15.25 Philip. 1.27 What trees are there in the Church which thus fructifie not First hypocrites who have onely a forme of Question 2 godlinesse 2 Timoth. 3.5 drawing neere unto Answer 1 God with their lips while their hearts are far from him Matth. 15.9 Secondly Back-sliders who start aside like broken Answer 2 bowes forsaking and leaving their first love Reade Gal. 3.3 Revel 2.5 Doe the regenerate then not sin at all Question 3 First certainly they sinne 1 Iohn 1.8 And therefore Answer 1 are taught daily to pray forgive us our debts Secondly but they walke not in the wayes of Answer 2 sinne neither make it their worke but watch and strive against it as shall elsewhere more amply bee shewed Verse 18. Verse 18 A good tree cannot bring forth evill fruit neither can a corrupt tree bring forth good fruit § 1. A good tree cannot bring forth evill Sect. 1 fruit Saint Hierome s Galath 5. thinkes this place is not spoken of men but of the fruites of the flesh and Spirit Two things are here directly pointed at namely First that a good tree cannot bring forth evill fruit N. Secondly that an evill tree cannot bring forth good fruit § 2. N. First make the tree good and then the fruit cannot bee evill For a good tree cannot bring forth evill fruit Who is a good man or a good â—ee doth not Question 1 Christ say there is none good save God Matth. 19.17 Goodnesse is either Abusive and that either by Or The phrase or proprietie of speech when goodnes is taken for beautie Answer Genes 6.2 1. Samuel 9.2 2 Pet. 2.21 or propernesse of person The sonnes of God saw the daughters of men that they were good so the Latine hath it that is beautifull So Saul was a choice young man and a goodly that is a very personable and proper man Or Comparison Thus S. Paul saith That it had beene good for those who relapsed if they had never knowne
labour for internall light and peace and that we may be filled with the fulnesse of God Jerem. 31.34 Phil. 4.7 Ephe. 2 1â— Fourthly let us consecrate and dedicate our selves wholy up unto the Lord 1 Corinth 6.20 This is done two manner of wayes namely 1. Voto by vow This many promise to doe vowing and promising to serve the Lord. 2. Praxi in performance And thus wee must principally study how to serve and glorifie our God in all things Verse 24.25 all our dayes Verse 24.25 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rocke And the raine descended and the flouds came and the wind blew and beat upon that house and it fell Sect. 1 not for it was founded upon a rocke § 1. Whosoever heareth these sayings doth them Our Saviour not saying barely whosoever heareth but adding who so heareth and doth these things may move these questions namely Quest 1 How many sort of hearers are there Answer 1 First some separate themselves from phanaticall and erroneous opinions hearing onely the word of God and acknowledging it onely to be the good word of truth thus approving praising and admiring of it and here stopping contenting themselves with this that they heare the word that they can discerne thereof and that they professe themselves to embrace the doctrine therein contained These are they whom our Saviour here saith heare the word but doe it not Answer 2 Secondly some heare the word and yet remaine wicked both in word and deed Thirdly some heare the word and are thereby perswaded to eschew evill but not to doe Answer 3 good Fourethly some heare the word and seeme to Answer 4 obey it both in word and deed but doe it in hypocrisie making faire shewes and pretences before men but their hearts runnes after their sinnes Fiftly some heare the word and labour in sincerity Answer 5 of heart to obey it Who is the best and most blessed hearer Quest 2 He that heareth the word of God and doth it Answer for such an one our Saviour pronounceth truly wise How may we know whether we be such blessed Quest 3 hearers or not Wee may easily know that we are hearers and doers by these signes namely Answer First if we heare the word with joy as Jeremiah did Thy words were found and I did eate them and thy word was unto me the joy and rejoycing of mine heart Jerem. 15.16 Secondly if wee doe with the word as with Physicke sent unto us in our necessity and sicknesse that is neither reject it nor apply it unto others but unto our selves onely Thirdly if we concoct and digest all things well which wee heare labouring to sucke some good juice out of all we heare It is an excellent signe of a good hearer to come away frâ—m the word either better or more learned either more humbled or more comforted either taught some lesson which formerly he had not learnt or more confirmed in some truth which formely hee had heard Certainely it is a signe of a sound body to turne all good meat into good blood moysture and nourishment Fourthly if wee be reproved and checked by the word and endure it patiently not being a whit provoked or incensed thereby but loving reproofe better then flattery it is a sure signe of a good hearer For flesh and blood cannot teach this it being opposite unto nature but it is the worke of the blessed Spirit Fiftly if we doe not onely patiently heare reproofe but also desire corrosives and reprehensions yea come unto the word with a desire that God would lay open and manifest unto us whatsoever in us is displeasing unto him it is an excellent signe of a good hearer And therefore if wee desire to be such as build their houses upon the true rocke let us heare the word of God with joy not with wearisomenesse let us apply it unto our selves not unto others let us lay up in our hearts and practise in our lives what wee heare in the word let us love nor hate those who reprove us yea let us desire God when wee come to his house so to direct the mouth of his servant who from him is to speake unto us that the word preached may be as a glasse wherin we may clearely see all our blemishes and whatsoever is amisse How may men gaine by their hearing or what Quest 4 is required of those who desire so to heare that they may reape true benefit thereby First they must meditate and ruminate seriously Answer 1 of what they reade and heare Secondly they must pray fervently unto God Answer 2 to give them grace to beleeve and practise what they reade or heare Answer 3 Thirdly they must talke and conferre about that which they read or heare because frequent meditation fervent supplication and pious communication and conference causeth the word to take deeper roote and to bring forth much sweeter fruit in us Our Saviour here conjoyning hearing and doing together would have us know that neither of them are sufficient alone wee must not heare and refuse to obey for that is but dead hearing wee must not obey and refuse to heare for that is but blend obedience Quest 5 Why must we both heare and doe the word of God Answer 1 First because all spirituall knowledge is to be found in the word Esa 8.20 Colos 3.16 Answer 2 Secondly because the sweetest comfort and soundest doctrine is drawne from the fountaine of the Scriptures whence it is compared to hony Ezech. 3.3 to wine and milke Esa 55.1.2 yea it is much sweeter then hony Psal 119.103 and more precious then gold Psal 1â—9 72.127 Answer 3 Thirdly the Scripture was written for us and for our instruction and consolation Rom. 4.23 and 15.4 and 1 Corinth 10.11 and therefore there is great reason that we should be both diligent in hearing and carefull in the practise thereof Answer 4 Fourthly it is necessary that we should both heare and obey the word because it is the best weapon against Satan God is stronger then Satan and his word is more powerfull then the devils assaults as we see Math. 4.7 and Ephes â— 7 and 2 Timoth. 3.16 and Hebr. 1.3 Answer 5 Fiftly it is requisite that we should heare and doe those things which the word teacheth because it is the foundation or ground worke of our salvation Acts 13.16 and 28.28 As appeares thus 1. The word is the meanes to beget us James 1.18 and 1 Pet. 1.23 2. The word is the meanes to worke faith in us Rom. 10.17 3. The word doth feed and nourish us as well as beget us for ex iisdem nutrimur ex quibus generamur 1 Pet. 2.2 4. The word is the sword whereby our spirituall enemies are over-come Ephes 6.13 5. The word is a light and a Lanthorne to direct our steps by Psal 119.105 6. The word is the mighty power of God unto salvation
Answer 1 be made partakers of the word and therefore the Spirit pronounceth The feete of those blessed who bring the glad tidings of peace Rom. 10. Secondly but it may be unto a people a heavy Answer 2 judgement For 1. The word it selfe will condemne those who have enjoyed it but not rejoyced in it neither beene obedient unto it Ezech. 2.5 2. The word shall be taken away from those in judgement who will not obey it Acts 18. The Apostles shake the dust off their feet and depart and Acts 19.9 Paul separates the Disciples and sends them away And this from whom the word is taken becomes thus twise miserable for First they are deprived of the word which is a treasure more to be prized then all the world Secondly the word being once taken away all judgements both temporall and spirituall will certainely follow 3. Those unto whom the word was never preached shall be punished lesse then those amongst whom it hath beene Tyre and Sidon shall be more favourably dealt withall then Capernaum at the day of Judgement and therefore it is evident that the word accidentally may be unto a people a heavy judgement 4. The more grace and favour God hath shewed unto any nation or people the greater and more heavy shall their condemnation be if they despise or slight the word Capernaum was lift up unto heaven by reason of the mercies and meanes offred unto her Math. 1. â—â— but because she made not such use of them as she ought she was therefore plunged the more deepe into hell And thus it is cleare that all are not happy who enjoy the word but some thereby become much more miserable Who are made more miserable by the word First those who onely receive it Capernaum Quest 4 receives the word Nazareth refuseth it and the Answer 1 Galathians receive Paul Galath 4. and yet become enemies unto him Secondly those who heare it but beleeve it not Hebr. 4.2 Answer 1 Thirdly those who say unto the Prophets prophesie not and forbid Ministers to preach Answer 3 Fourthly those who neither are allured by the promises nor terrified by threatnings of the word Answer 4 of God 2 Chronic. 36.16 Fiftly those who are weary of the word and beginne to loath it Malach. 1.13 Certainely Answer 5 it had beene better for all these not to have enjoyed the word at all How may we know whether we make such good use of the word that we may be assured it is blessed Quest 5 unto us Examine these things viz. First Answer dost thou heare the word of God with contrition and compunction of heart like those who were pricked in heart Acts 2.37 or those who cryed out What shall wee doe Luke 3.11 Secondly dost thou heare the word with joy as Samaria did Acts 8.8 Thirdly dost thou grow up and encrease both in knowledge and mortification and faith and all graces by the word 2 Thes 1.3 Fourthly dost thou with a full purpose of heart continue and persevere both in hearing obeying of the word of God without wearinesse or irksomnesse Certainely these are signes that we are better by the word and it blessed unto us Section 2 § 2. There came a Centurion unto him Quest 1 What was this Centurion in regard of his quality Answer He was a man of great power for the better understanding of this observe these things First a Centurion sometimes was a Captaine over fifty as 2 King 1.9 Secondly sometimes a Centurion had the governing and leading of 128. men Thirdly the ordinary Centurion was Captaine over 256. men Alex. ab Al. 350.6 Fourthly the Souldiers every morning went to the Centurions Tent to salute him Alex. ab Al. 359.8 Luke 7.3 Fiftly this Centurion was above the Elders of Israel as appeares by his sending of them to Jesus and yet he humbles himselfe to Christ as followes afterwards to teach us that not onely poore and base people but the greatest Potentates must humble themselves to Christ Quest 2 What was this Centurion by nation Answer He was a Romane not a Jew now salvation was of the Jewes Rom. 3.2 and 9.4 But yet wee see Christ respects him Ephes 2.14 to shew that the partition wall was now broken downe and that God was not onely the God of the Jewes but of the Gentiles also Acts 10.34 and 13.26.47 and 22.21 Section 3 § 3. Came unto him The Centurion came not himselfe unto Christ but came onely by messengers Luke 7.3 that is by the Elders of the Jewes who were his Intercessours Comestor And hence the Papists urge the necessity and warrantablenesse of the intercession of the Saints unto Christ for us Objecting Objection 1 many things Eliphaz bids Job call upon the Saints Job 5.1 therefore it is lawfull to doe it Answer 1 First Eliphaz is reproved by God for not speaking the thing which was right Answer 2 Secondly and I rather thinke that Eliphaz derides in that place then commands such invocation Object 2 The Angels rejoyce at the conversion of a sinner Luke 15.10 therefore they know what is done Answer 1 here on earth by us First the Angels are ministring spirits for our good and not the Saints wherefore it followes not the Angels rejoyce at our conversion therefore the Answer 2 Saints are to be prayed unto Secondly the consequence also is false another way They know what is done by us therefore they Objection 3 unto are to be invocated followes not The Saints pray for us therefore we may pray Answer 1 unto them First for the Antecedent I grant that the Saints pray in generall for the accomplishing of the body of Christ and the gathering together of the Answer 2 Saints Secondly for the Consequent I say it is false they pray thus in generall for us therefore wee in particular and for particular blessings may pray unto them followes not See before Math. 6.9 Object 4 The Saints see in the face of God all our wants Math. 18.10 Therefore wee may pray unto them for particular blessings Answer The Antecedent is false for they see the face of God and therein all fulnesse of joy but this is nothing unto the world or unto the things done therein Dives in hell prayes unto Abraham Lu. 16.23 First this is but a Parable and no reall history Object 5 Answer 1 Secondly Dives prayes but prevailes not neither Answer 2 obtaines so much as a drop of cold water and therefore this is but a poore Argument Thirdly the scope of the Parable is to shew that Answer 3 after death wicked men shall not obtaine the least mercy from God Fourthly the Papists say that Abraham was in Answer 4 Limbo not in heaven and therefore this example will not availe them at all Dives in hell prayed to Abraham in Limbo Patrum therefore the children of men on earth may pray to the Saints in heaven this followes not The Papists distinguish here saying that here is a double Mediation viz. First of
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
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
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
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.
prevalent And therefore they are more like fiends then Fathers that shew unto their children examples of drunkennesse uncleannesse swearing prophanenesse lying covetousnesse and the like Answ 5 Fifthly Parents should nourish cherish and encourage those who are good but bridle the rebellious and stubborn children with the rod of correction and gentle chastisement Now al these may be understood both of Parents and Masters and Magistrates because they all belong unto them all Sect. 2 § 2. And he tooke her by the hand Observ The means wherby our Saviour raiseth this Damosell are his word and hand Marke 5.41 Luke 8.54 to teach us therby the manner of the conversion of a sinner or that the strength of our conversion doth consist in the voice hand of Christ wherby only those who are spiritually dead are restored to life How doth it appear that wee are converted Quest 1 and quickned only by his word and hand It appears thus First because his word is strong Answ and powerfull as thus appears I. It created the world and all that therein is Gen. 1. and Iohn 1.1.2 II. The word shall raise us up at the last Iohn 5.25 III. The word overcomes Sathan Mat. 4. and makes the Souldiers fall to the ground IV. The word converts us Iohn 5.25 Rom. 1.16 Iames 1.18 Secondly because the hand of God signifies his power and providence What method doth Christ use in the conversion Quest 2 of a sinner First wee are dead by nature Ephes 2.1 and Answ 1 can do nothing that is good Rom. 7.14.18 and 2 Cor. 3.5 Secondly Christ speaks unto us in his word Answ 2 that is by his word speaks unto our hearts or with his words gives his Spirit whereby our hearts burne within us Luke 24. and our consciences are awakened Act 2.37 Thirdly then he takes us by the hand and Answ 3 drawes us unto him by the coards of love Cantic 1.3 bending and enclining our wils to consent unto his Fourthly then we rise from sin to grace and Answ 4 with this Damosell from death to life § 3. And the Maid arose Sect. 3 It is controverted between us and the Church of Rome whether the prayers of the living or any other works of theirs doe profit the dead And they hold that the soules who are tormented in Purgatory doe find great ease by the prayers of the living and therfore wee ought to pray for them Bellarm. lib. 2. de Purg. Cap. 15.18 Now they undertake to prove this because wee deny it from this verse thus Christ while he lived profited the dead Object for he raised to life the Rulers daughter in this verse and the Widowes sonne Luke 7. and Lazarus which were dead Therefore even so the members of Christ ought one to helpe another the living the dead Bellarm. ibid. First they must prove these to have been in Answ 1 Purgatory or they prove nothing to the purpose Secondly if they were able which indeed is Answ 2 impossible for them to prove this yet it were but a fresh mans Argument Christ raised Lazarus and some others from death unto life Therfore we ought to pray for the dead Or thus Christ by his divine power did recall the soule againe unto the body either from heaven or Purgatory Therefore the prayers of the living will helpe the soules of the dead which are in Purgatory torments and afford them some case These are strong Arguments and follow faire and farre off Answ 3 Thirdly Christs miraculous actions were not done for our imitation And therfore it followeth not that upon the miraculous works of Christ wee should build the ordinary duties of Christians yea Saint Augustine telleth us that Christ is not to bee imitated in such workes as these Non hoc tibi dicit non eris Discipulus meus nisi ambulaveris supra mare aut nisi suscitaveris quatriduanum mortuum c. He saith not unto thee thou shalt not be my Disciple unlesse thou canst walke upon the sea and raise one unto life who hath been dead foure dayes But learne of me for I am humble and meek Answ 4 Fourthly if prayer for the dead be unto us as the raising of the dead was unto Christ then as all the dead who are in Purgatory should bee prayed for so Christ should have raised againe all that went then to Purgatory or else by the Iesuits conclusion he failed in charity as we doe now if we pray not for the dead as he bears us in hand Answ 5 Fifthly though the Saints departed and the faithfull living are members of the same body and so are bound in love one to the other yet it followeth not that one should pray for the other They with us and we with them do wish and long to see the redemption of the sons of God accomplished But charity bindeth us not to pray one for another because we know not one the particular needs of another Answ 6 Sixthly to pray for any deceased is against the rule of charity for love beleeveth all things and hopeth all things 1 Cor. 13.7 And wee ought to hope the best of the dead to wit that they are at rest but in praying for them wee presuppose they are in misery and so need our prayers And therfore in so doing we hope not the best of them as charitie willeth Vers 26 VERS 26. And the fame hereof went abroad into all that land Quest Why did Christ prohibite this miracle to be divulged as is plain he did Marke 5.43 Luke 8.56 Answ 1 First he did it lest he should seeme desirous of vaine glory Muscul s Or Answ 2 Secondly he did it lest it should either provoke the Pharisees or excite the people to conferre some vaine worldly honours upon him as elsewhere they did when they would have made him a King Musc s Answ 3 Thirdly this prohibition was but temporary Gualt Calvin s that is they were for a time enjoyned to conceale it and afterwards to publish it Or Answ 4 Fourthly this prohibition was given only to the Parents lest they should be proud of their daughter who was raised unto life Gualt s Or Fifthly our Saviour did rather forbid them to Answ 5 divulge the manner of her raising then the thing it selfe Calvin s Or Sixthly some thought tesie Calv. that our Saviour Answ 6 forbad them that thereby they might be the more carefull in the publishing of it because Nitimur in vetitum But this I would have none to beleeve Seventhly Christ prohibits the publication Answ 7 hereof that the power of God might the more appear in the spreading it abroad VERS 27. And when Iesus departed thence Vers 27 two blind men followed him crying and saying Thou sonne of David have mercy upon us § 1. And when Iesus departed thence Sect. 1 Whether is this the same History which is mentioned by this same Evangelist Chap. 20.30 Quest The time when this was done Answ doth shew that they are two severall Histories Now
5.17 Answ 6 Sixthly those who desire that they were assured of Regeneration Adoption Justification and sanctification but are remisse and carelesse in trying and examining themselves 2 Corinthians 13.5 Quest 3 How are these speciall means to be used Answ 1 First wee must use them wisely as God himself prescribes and directs Ephesians 5.15 Answ 2 Secondly we must use them diligently and industriously 2 Pet. 1.5 Answ 3 Thirdly we must use them perpetually and constantly because we alwaies have need both to increase in faith and grace 2 Peter 3.18 striving to the measure of perfect men Eph. 4.13 V. Christ touched their eyes to teach us Observ 2 That the touch of Christ opens the eyes of our hearts or That our hearts are enlightned by the touch of Christ Reade for the proof hereof these places 1 Samuel 10.26 and 1 Kings 19.5 Esa 6.6 Ieremiah 1.9 Daniel 8.18 Acts 16.14 And besides consider these two things namely First that Christ is the light of the world Esa 42.6 and 49.6 Psalm 146.8 Iohn 1. 4.5 9. and 8.12 and Iohn 9.5 and Luke 1.79 Secondly as Christ is the light of the world so he gives light unto us by touching And hence touching hath been alwaies of great consequence to wit I. The very touch of a man for if he touch but any thing that is unclean he is made unclean thereby Reade Exod. 19.13 and 29.37 Numb 19.11 Agg. 2.16 II. Much more then is the touch of God of great respect and worth as appears by these places Psalm 104.32 and 144.5 Iob 19.21 Iudg. 6.21 Hence it was that the Lord ordained that Aaron should have his ear and thumb and great Toe touched Leviticus 8.23 And hence our Saviour sometimes touched the ears sometimes the tongue sometimes Infants sometimes the dead body sometimes the eyes as here because there was great vertue therein How manifold is the touch of Christ now in Quest 4 the Ministery of the Word Three-fold viz. First either improfitable Answ and ineffectuall as Hebrews 6.6 or profitable and efficacious Canticles 5.5 Secondly either weak as the smoking flax or strong when we come to the measure of perfect men Ephes 4.13 Thirdly either unto humiliation or consolation Cant. 4.16 For there is the spirit of bondage and Adoption We have heard why Christ Touched them It Quest 5 may now be demanded Why he touched their eyes seeing they did not name their blindnesse unto him neither desired the opening of their eyes but onely that he would be mercifull unto them Although they did not expresse particularly their desires Answ yet their present case and condition did sufficiently speak for them and was well enough known unto Christ and therefore they onely crave mercie of him in generall to teach us That Christ needeth not much to be taught Observ 3 because he is both infinite in knowledge love and mercie Hebrews 2.17 and 4.15 and 5.2 If it be thus that Christ knows all our wants Quest 6 before we name them then what need we pray Answ The cause why we doe and must pray unto God is not First to teach God for hee knows what wee stand in need of Luke 12.30 Nor Secondly to move or change the mind or decree of God for he is unchangeable Iames 1.17 But I. Partly in respect of God we pray lest we should tempt his providence by neglecting the meanes which himselfe prescribes now hee hath ordained prayer as a part of his worship and as a means for the obtaining of whatsoever we want And II. Partly in regard of our selves wee pray unto God in our necessities and distresses First to demonstrate with a prostrate mind the sense of that evill which lies upon us and hence comes loud clamours and bitter complaints For if we should not pray against evil we should seeme not to be sensible of any evill And Secondly we pray to shew our earnest desire of deliverance and freedome and hence comes zealous and fervent requests for if we did not pray against our evils or for a removall of them wee vvould seeme not to care to be freed from them Quest 7 If it be thus that Christ knows our wants and necessities without naming then why doth he not by and by in mercy remove them that is either helpe us as soon as he takes notice of our miseries or as soone as wee make them knowne unto him by prayer Answ The cause hereof is in us namely either First because our sins and impenitency or hardnesse of heart hinders him from doing us good Or Secondly because we are either negligent in praying or cold in our prayers for sacrifices were to be offered up with fire and prayer is to be offered up with zeale otherwise it is not acceptable unto God Or Thirdly because faith is wanting for want of faith hinders us from blessings as followes in the next § And therfore if we be in misery and are not presently helped or delivered let us not thinke that the cause is in God but that it is in us either because wee are not children that is are without justifying faith or because wee are wicked and disobedient or because the thing which we desire is not good for us or because we are carelesse or cold in praying for it Quest 8 Who are happy in misery and evill Answ They who know that the Lord First knows their wants and necessities And Secondly that he is able to helpe deliver or relieve them And Thirdly that he is as willing to helpe them as he is able And Fourthly that he is their Father for he that knowes these knowes enough to raise him up to comfort in the greatest evils and wants Sect. 2 § 2. Saying according to your faith so be it unto you In these words our Saviour shewes the reason why these blind mens prayer was heard namely because they beleeved whence we may learne That the measure of blessings is according to the proportion of our faith Observ or God gives good things unto us according to our faith and confidence in him Mat. 21.21 Iames 1.6 Why doth God measure his mercy by our Quest 1 faith First because without faith we cannot pray Answ 1 And therfore as where there is no faith in God there is no true invocation of him so where there is no prayer there is no assurance of any blessing Rom. 10.14 Secondly because a weak faith is able to doe Answ 2 lesse for as the want of faith hinders us from prayer so the weaknesse of faith hinders us from the true performance of many duties Reade Mat. 8.26 and 14.30 and 17.20 And therefore if we be destitute of any blessings let us remember that the reason hereof is either want or weaknesse of faith For I. To unbeleevers nothing is given at least in love because faith is the key of Gods treasorie and the vessell of the Fountain wherby water is conveyed unto us And therfore if faith be cold carnall idle empty and sleepy no wonder then if
the reward be such And II. To children is given according to the proportion of their faith more or lesse How is it else-where then said that God gives Quest 2 abundantly to all his children It is true Answ that God gives to them all abundantly but yet it is according to their capacity All that are invited to a rich banquet for wâ—ll furnished table eate but yet not all equally but according to their owne proper appetites or strength And so in heaven all vessels are full but yet all are not of the same capacity What is required of us about or concerning Quest 3 faith First wee must labour that our faith be a true Answ living and justifying faith for it is a most perillous thing for a man here to be deceived Secondly wee must labour that our faith may Answ 2 daily increase and grow in strength because a weake and sickly faith affords but small or no comfort Thirdly we must labour that our faith may be Answ 3 an exercised faith that is that it may be employed and extended unto all the actions and occurrences of our life that wee may live by faith and walke in faith 2 Cor. 5.7 By faith we must expect Christ and the Holy Ghost and exercise our faith by a daily dependance upon God VERS 30. And their eyes were opened Vers 30 and Iesus straitly châ—â—ged them saying See that no man know it § 1. And their eyes were opened Sect. 1 The blind men desire mercy Christ toucheth their eyes whereupon their requests were perfectly granted their eyes opened whence we may learn Observ 1 That Christ cures none imperfectly but all perfectly Quest 1 How is this to be understood Answ 1 First it is true in the cure of the body for no man can adde unto God and therefore when he takes the cure in hand he heals it thorowly Answ 2 Secondly this is true also in the cure of the soule for he restores men spiritually blind unto their sight opening the eyes of the mind and taking the veil off from their hearts 2 Cor. 3.15.16 Yea renewing them in knowledge more and more Colos 3.10 Quest 2 What knowledge is this which wee have by Christ Answ 1 First some say that by Christ we have a manifold knowledge to wit the knowledge of our selves the knowledge of the word the knowledge of God and Christ the knowledge of hope and the like But there is no need of distinguishing these thus For I. The word of God is rather the Booke which teacheth knowledge All spiritual wisedome being contained therein And II. Hope and expectation Ephes 1.8 are included in the knowledge of God And therefore there remains only the knowledge of God and of our selves III. But we must acknowledge a difference betwixt the â—â—ing sâ—ene the power of seeing between knowledge and the things known and therfore we must yet go further Answ 2 Secondly some distinguish this knowledge which we have by Christ according to the manner of knowing Here I. I passe by the distinction of a spirituall and naturall knowledge because we speak only of the spirituall II. There are two parts of knowledge namely To apprehend To judge between things that differ First to approve things which are more excellent Philip. 1.10 I here take rather to be an effect following knowledge then a part of it and therfore I here passe this by Secondly concerning Apprehension it is demanded whether wee can apprehend and know God and Christ And we answer that certainly there is a double knowledge viz. I. Quâ—d est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is a God This is approved and given Rom. 1. That is First God hath so revealed himselfe that hee may be known Secondly the light of nature is not so darkened but it hath the facultie of seeing and understanding But Thirdly although a man have the faculty of seeing yet he cannot see in the darke but it is necessary first that the aire should be enlightned and that there should be light before he can take up an object So besides our naturall knowledge or faculties it is necessary unto the true knowledge of the true God that wee should be enlightned by the Word and Spirit II. Quid est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what this God is now this knowledge hath tvvo degrees viz. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this knowledge of God is revealed in the Scriptures Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. to know Christ to be our Redeemer and to rejoyce therein Ephes 1.18 c. And this is life eternall to know God to be our Father and Christ to be our Saviour Iohn 17.3 Ephes 3 18 c. How may we know that our spiritual blindnesse Quest 3 is expelled and removed and the eyes of our mind opened as were the bodily eyes of these two men We must examine carefully these four particulars namely First whether canst thou see or not Answ art thou enlightned by the word canst thou perceive understand and take up spirituall things Colos 3.16 for the carnall man cannot 1 Cor. 2.14 It is a sure signe that a man is not in a sound and haile constitution of body when meat is loathsome to his taste and stomack when flowers are not sweet to his smell nor sugar to his pallat Thus when men find no sweetnesse in spirituall things but rather abhorre them it may justly be feared that they doe not understand them Now to the true understanding of spirituall and heavenly things it is necessary that the midst the aire should be enlightned by the word but the word doth not produce this effect except it be mixed with faith Heb. 4.2 Secondly whether canst thou discern or not is not only thy understanding enlightned but also thy judgement informed so that now thou canst approve of things which are more excellent Children are faulty in a double regard namely I. They see too much that is they approve like and allow best of toyes and childish vanities II. They have no desire unto the greater and better things a child hath a greater longing after an apple then a talent of gold and had rather have some fair seeming Picture then leases or deeds or charters of some faire Lardship Thus we so long as we are naturall and carnall over-value earthly things and under-value heavenly and desire more temporall blessings then spirituall graces But the spirituall man whose understanding is enlightned and judgement enformed doth First relish best spirituall things his appetite being now amended and rectified And Secondly hence doth contemne and despise childish things all created delights Thirdly whether is Christ made thine or not canst thou truely say I am my beloveds and my beloved is mine Cantic 2.16 And with Paul I was a stranger from Christ but I found mercy 1 Tim. 1.13 Art thou so assured of this that no danger or distresse can cause thee to distrust thy Christ Iob 13.15 Certainly where this sweet and bright light is within
is I. Not in an unknown language as the Papists do who pray in Latine II. Not without attention Quâ—â—â—dâ— Deo audiri speras cum teipsum non attendis Cyprian How can a man hope to be heard of God that doth not himself mark what he utters The Papists here give a double distinction to wit First betwixt a perfect and a weak attention and this distinction as true we admit because we are imperfect in all services and weak in the best performances And therefore at best our Attention in prayer is but weak and imperfect yet we must strive unto perfection and labour that our mindes in prayer may be wholly taken up with heaven and heavenly things Secondly they distinguish betwixt an Initial perpetuated Attention that is Men they say must have an Intention to pray and an Attention to what they pray when they begin their prayers but there is no necessity of continuing this attention unto the period of their prayers This distinction as foolish and false I reject because their aim and meaning herein seems to be this That men must be attentive at first when they pray unto God that so they may procure the Lords attention to their prayers and when once God attends to what we pray then we need attend no more unto that which we powre out because God will hear it though we do not mark it Secondly we must pray only for good things Rule 2 such as are agreeable to the good will of God 1 Iohn 5. carefully avoiding all petitions which tend to the hurt either of our selves or our neighbour or our God or our Religion For if God hear from us and grant unto us such requests it is in anger according to the fiction of Mydâ—s his golden prayer or wish Thirdly we must pray in faith Mark 11.24 Rule 3 Iames 1.6 being assured that God loves us that God hears us that God is able to help us yea that he will help us in as much as may stand with his glory and our good Fourthly we must pray with the Spirit 1 Cor. Rule 4 14. Iude 20. Rom. 8.26 For if our requests be the signs and groans of the Spirit or dictated and suggested unto us by the Spirit then they shall be both pleasant unto and prevalent with our heavenly Father Fiftly we must pray in humility Luke 18.13 Rule 5 Latrones Errones docent â—e orare Hier. in vitas patrum As Beggars pray for an Alms and Theeves for a Pardon so must we for those things which we stand in need of Sixtly we must pray penitently How can we Rule 6 comfortably or confidently pray unto God untill we are assured that we are reconciled unto him and our sins pardoned Non prodest medicamentum dâ—â— ferrâ—â— in â—â—hâ—â—re Isidor In vain is the plaister applied to the sore so long as the Bullet or iron is in the wound In vain no we pray for mercie or any blessing from God so long as sin is not forsaken hated and repented of Seventhly we must pray perseverantly Rom. Rule 7 12.12 Continuing untill God have heard our prayers or granted our requests Eightly we must pray in the name and mediation Rule 8 of Christ Iohn 16. Acts. 4.12 And that I. Because he is the onely beloved Son of God with whom God is well pleased and in whom he is pleased with us Iohn 11.42 II. Because Christ by his office is our Advocate 1 Ioh. 2.1 III. Because he onely merited pardon and redemption for us particular Rules Secondly the more particular Rules to be observed in prayer are these viz. Rule 1 First we must pray daily and ordinarily remembring that God is daily to be worshipped but prayer is a part of his worship wherefore we must daily pray Luke 18.1 and 1 Thess 5.17 Rule 2 Secondly we must pray fervently sending forth lowd clamours and strong cries unto God Psalm 5.5 Rule 3 Thirdly we must pray for particular blessings for health Iames 5.15 for victory rain and the like as was afore said and that I. By an acknowledgment of thy duty that thou oughtest to pray unto God and thou wert unworthy to receive any good thing from him if thou shouldst be negligent herein And II. We must pray particularly upon a sure hope that we shall obtain what we want if it be good for us and the rather because we pray for it which is the Lords own ordinance appointed for the obtaining of what is awanting unto us Sect. 2 § 2. Vnto the Lord of the harvest We see here that our prayers must be made unto God for First Christ is the Lord of the harvest as appears by his sending forth of Apostles and Disciples f Mat. 10.1 and Luke 10.1 Yet Secondly he names not himself but the Lord that he may shew that labourers come from him Observ 1 Hence we may learn That we must pray unto none but unto the Lord Psalm 50.16 Quest 1 Why must we pray onely unto the Lord Answ 1 First because he onely can give unto us what we want salvation being onely in his hand Answ 2 Secondly because he onely can attend unto the prayers of all every where at once Answ 3 Thirdly because he onely knows the heart and discerns whether we dissemble with him or pray in sincerity Answ 4 Fourthly because he loves us above all others or none loveth us so much as he doth Iob. 3.16 Object It will here be objected we pray unto men for divers things Paul prays the brethren and men daily pray and petition Kings and great and rich men and that lawfully how then do we say that we must pray onely unto God Answ To pray may be two manner of waies understood namely First in generall for every petition and request and thus indeed it is true that we may petition sue and make requests unto men but it must be for some temporall not for spirituall things and these requests must be made unto living and mortall men not unto the dead and glorified Saints Secondly prayer sometimes is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prayer for spirituall graces and eternall glory and thus understood we must pray onely unto God Quest 2 Why is God called the Lord of the harvest Answ 1 First because the harvest is his possession right Secondly because the harvest is gathered in by him Whence we may learn That the collection and gathering together Answ 2 of men unto the faith and profession of Religion Observ 2 is the work of God as evidently appears thus First Election is his Decree and the calling of men unto the truth first came from him Secondly as it came from God so it ends in him for the calleth men to the profession of Religion for his own glory Reade Ephes 1.4 5 6 Thirdly all things which serve hereunto are but Gods instruments whether the word or Spirit or Ministers or Day the Sabbath or Temple the Church yea or Christ himself All these are the
sending it unto them And II. They must remember that they are to give an account for the Word which they are made partakers of for God expects fruit from such woe be to those who frustrate his expectation Heb. 6.7 c. And therefore such must examine First If they deride and mocke the Word which is sent unto them Act. 19.9 Or Secondly If they kill and persecute the Preachers of the Word Or Thirdly if they be hardned obstinate and rebellious refusing to heare Rom. 10.20 Or Fourthly if the Word heard be not mixed with faith Heb. 4.2 Or Fiftly if they begin in the Spirit but end in the flesh Gal. 3.3 Certainely heavie is the account which those have to make which shew forth no other fruit of Preaching than these Secondly the Apostles must goe now only to Answ 2 the lost sheepe of the house of Israel that the mouthes of the Jewes might be stopped or that they might have no exception against him saying He sent his Disciples to the Gentiles and Samaritans who were thought by the Jews to be most vile Hier. s Answ 3 Thirdly Christ sends his Apostles to the house of Israel that he might thereby shew that he was not angry although they had despised him Ergo leni phrasi demulcet Oves non spontè errantes sed seductos-perituros c. And hence he calleth them Sheep but not such as wilfully wander but such as are seduced and led aside and ready to perish Answ 4 Fourthly the Apostles were sent to the Israelites that Christ their Master might first exercise them in Iudea as in Palustra that they might afterwards be more fit to indure the lists of all nations Chryst s hom 33. And Answ 5 Fiftly because the Law ought to have this privilege to enjoy the first preaching of the Gospel and hereby the sinne of the Jews was made the more inexcusable in that they were with more diligence instructed who notwithstanding received not the Gospel when as the Gentiles towards whom lesse diligence was used received it Hilar. s Answ 6 Sixtly Christ sends his Apostles to Israel because he was sent to be the Minister of the Circumcision and to fulfill the promises made to the Fathers he therefore at the first held the Gospel within the bounds of the Elect nation intending afterwards when the time should be fit to publish it to all Calv. s Answ 7 Seventhly the moving or efficient cause of this was because Israel was the Nation of the Covenant Acts 3.25 to whom the promises were made Iohn 4.22 Acts 13.26 Rom. 9.4 And as yet the Kingdome of Heaven as Ambrose sings in his Te Deum was not opened to the Gentiles neither was to be opened untill Christ pronounced Consummatum est It is finished for the Gospel was to be published to the Gentiles when the partition wall should be broken downe which yet stood betwixt the Jew and Gentile the breaking downe of which partition was signified when the vail of the Temple was rent asunder at the time of Christs passion Thus this gate of the Kingdome of Heaven was opened unto the Gentiles two manner of wayes namely I. By the Resurrection of Christ Calvin s Ioh. 4.4 Ambros s Mortum resurrexit II. By the obduration of the Jewes Romans 11. And therefore it was necessary saith Saint Paul that the Word of God should first be preached to the Jewes and when they would not receive it then to offer it to the Gentiles Act. 13.46 Quest 3 What if the Jewes should have admitted and received the Word should salvation then have beene denied unto the Gentiles Answer No for if the Jews had been come 〈◊〉 unto Christ they should then have been as leâ—â—n Mat. 13.31 and as a holy lump Rom. 11.16 And would certainly have endeavoured to doe as Christs commands Peter namely being converted to convert their Brethren Luke 22. the Gentiles VERS 7. And as ye go preach saying The kingdome of heaven is at hand § 1. And as ye go Sect. 1 From these words many things are by many collected namely First some collect hence the office of an Evangelist or Preacher of the Gospel to wit to go from place to place and not to remain or abide alwayes in one place as we now do Secondly others denie this and that for these reasons viz. I. Because the Churches are every where now established and therefore it becomes not us like begging Friers to go preaching up and downe II. Because this to go from place to place is the worke and office of an Apostle and not of an ordinary preacher of the Gospel III. Because it is unworthy the office and place of a preacher of the Gospel to go up and downe begging for his meat as the Mendicants do IV. Because Ministers must expect a command or calling sending or at least a permission from that Church wherein they live Thirdly Observ from these words as ye go we may rather collect That the preaching of the word is not to be limited to a few places but to be extended unto all Mark 1.38 This was the fire that Christ came to kindle Luke 12.49 And this was meat and drinke unto him to preach publish and propagate the Gospel Iohn 4.34 What is here required of Ministers Quest To snatch and lay hold upon every occasion Answ of preaching the word every where Whether First our Church should send us to preach and plant the word in some forreigne place of heathenisme as they did Acts 13.3 c. Certainly if Rome had not caused a corrupt Religion to have been preached in India she had deserved praise for sending preachers thither Or Secondly whether the reverend Prelates should allow Sermons upon the weeke-dayes as hath been in divers Shires principally in Yorkshire in the time of that famous Prelate Bishop Mathew at those Churches which have no setled preachers Or Thirdly whether occasion extraordinarily offer it selfe Now in all these cases we must willingly and readily offer our selves to preach and promulgate the Gospel If our Church would send us abroad we must go If our Prelates would permit us to preach to those upon the weeke day who have no preaching upon the Lords day nor unto whom we can then preach in regard of our owne particular charges wee should not be backward but every one in his course helpfull and ready to uphold and further it If we should be intreated when we are provided and not employed either by a Pastour or his people to preach we should not lightly refuse it If any extraordinary occasion should invite us to preach we should not decline but embrace it That is if a Minister should come to a â—â—ll congregation upon the occasion of some Baptizing or Marriage or Buriall or Faire or the like if he were provided and permitted it were Christian-like done to preach For when Christ saw a multitude he began to preach Mat. 5.1 upon which words Musculus observes Quando datur frequens congregatio
excitantur Ministri ad concionandum And thus Peter Acts 3. and Paul Acts 17. take occasion to Preach Christ Certainly if First the obedience of the Church be observed that we have a commission or at least a permission to Preach from the Church wherein we live And Secondly if the rule of decencie be observed And Thirdly if scandals and giving of just offences be avoided Then the word may be preached alwayes and every where in season and out of season 2 Tim. 4.2 both because it is the word of God and seed of salvation and also because herein we imitate our Lord Christ Sect. 2 § 2. Preach Wee see here that lost and wandering sheepe must be reduced and brought home againe and that by the Preaching of the word to teach us Observ That the meanes of bringing us home unto Christ is the preaching of the word the truth hereof in generall appeares by these places Rom. 1.16 and 16.25 and 1 Corinth 1.18.21 Titus 1.3 But more plainely by these particulars namely First because as God gave his word so hee gave also Preaching Rom. 10.8 and 1 Pet. 1.25 and Preachers Ephes 4.11 Secondly because God forbids those to Preach who are not sent Rom. 10.15 c. or not called as Aaorn was Hebr. 7. Thirdly because God blesseth and assisteth those whom he calls and sends that is I. He enables them by his grace in some measure for that great calling making them able Ministers 2 Cor. 3.6 and 4.6 And II. He blesseth their labours with good successe making them profitable and powerfull for the reducing of lost sheepe unto Christ Acts 2.47 Romanes 15.29 and 1 Corinth 3.6 c. 2 Tim. 4.17 Fourthly because where hee will not have those who go astray to be reduced and brought backe there he denies the word Amos 8.11 c. Acts 16.6 and 19.9 Fiftly because still those who are converted are converted by Preaching Reade the places in the margent b Acts 2.41 and 4.4 and 8 6.35 c. and 10.34 c. and 11 19.20.26 and 13.42 c. and 17 11. Object But it may here be objected This is but a temporall precept to preach the word and therefore it is not the meanes now of bringing us home unto Christ Answer I denie the antecedent because it is not a temporall precept but an eternall continuing from the beginning to the ending as may bee thus proved First God himselfe preached divers waies and after manners unto Adam Abraham and Iacob Heb. 1.1 Secondly God hath enjoyned and commanded the Prophets to preach unto his people Esa 40.9 yea to lift up their voyces and reprove them Esa 58.1 Thirdly the Lord sanctified Iohn Baptist in the wombe for this end that by preaching he might bring many children unto their fathers Mal. 4. Luk. 4. Matth. 3.1 c. Fourthly Christ himselfe preacheth yea spends his time wholly in preaching and working of miracles Matth. 4.17 and 9.35 and 11.1 Ephes 2.17 Fiftly here he commands his Apostles to preach to the Iewes and the lost sheep of Israel Sixtly afterwards he makes this precept concerning preaching generall for all people Matth. 28.20 Go and teach all nations and promiseth to be with them and to assist them Mark 16.16 Seventhly and to the Churches which are established he hath given Pastours and Teachers Ephes 4.11 unto whom he hath committed the care of his flock Acts 20.28 Eightly yea this he hath ordained untill the end of the world Ephes 4.13 c. and his second comming 1. Tim. Who are here to blame Quest 1 First those Pastours who being called unto Answ 1 this worke are negligent therein not caring how seldome they preach Saint Paul enforced himselfe to preach and did strive therein Rom. 15.20 because he knew that a woe belonged unto him if he did not preach 1 Corinthians 9.15 Secondly those are here faulty who neglect Answ 2 and despise the word preached whether it be I. Through tediousnesse and wearisomnesse this is so common as nothing more men usually are so weary of the word that they slight and contemne it Amos 8.11 Or II. Through an opinion of another Spirit or as though the Spirit of God would teach them without the word Indeed it is said that the faithfull under the Gospel shall be taught of God Ierem. 31.32 but this is by his word and the preaching thereof as was shewed in the proofe of the point Or III. Through curiositie except the word preached be sweetned Here First hearers are to blame who having itching eares despise sound doctrine loving and liking onely quaint and rhetoricall and humane learning Secondly speakers who vaunt themselves or seeke onely for praise and applause by their acute neat and eloquent discourses Not like Paul who desired onely to preach in the demonstration of the Spirit Nor like Peters preacher who must speake as the Oracles of God yea so as that God in all things may be glorified through Iesus Christ c 1 Pet. 4.11 Thirdly they are very faulty here who hinder Answ 3 the preaching of the word the more carefull we are to promote Preaching the liker we are unto Christ and the more we oppose or hinder it the more unlike yea contrary we are unto him This was the fault of the Iewes continually Matth. 23.13 and Acts 14. For they still withstood and hindered the word of God and the preaching of Christ And this is too great a fault now in our dayes and places For I. Some disswade others from the preaching of the word as the Papists and Seminaries do II. Some forbid others the preaching of the word Now these are either masters of families who will never or very seldome suffer their servants to come to Divine Service or Sermons or else idle Ministers and dumbe dogs who neither will or can teach their people themselves nor suffer them to go where they may be taught This is as much as in them lies to hinder them from conversion Christ and salvation III. Some calumniate detract and slander the godly Ministers of the word that so their mouthes may be stopped and they hindered from preaching Answ 4 Fourthly they are to blame here who make other use of the word preached then this that they may be converted thereby Certainly we are lost and wandring sheep untill we be reduced unto Christ and therefore although it be a good thing for a people to have a faithfull and carefull Pastour yet it is unprofitable unto them so long as they are not brought home by him unto the Shepherd of their soules Iere. 51.9 Luke 5.5 Quest 2 What is meant by this word preach Answer It signifies to publish and proclaime to teach them First that preaching is a worke publikely to be performed And Observ Secondly that in preaching they must rather teach then perswade Or That the chiefest office duty and worke of a Minister is publikely to teach his people the Christian faith here two things might be distinguished namely First Quomodo docendum
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
the rules of Christian charity who knowes that the Church is disquieted and disturbed only by reason of some personall hatred against him and that the Church might have peace and his particular Congregation leave to enjoy as good a Pastor yea in every regard as able to edifie them as he is if hee were gone and yet rather than he will undergoe the trouble molestation and danger of exile will stay and suffer the Church in generall and his particular flocke to be disquieted and hindred from the peaceable enjoyment of the Word Rule 8 Eightly in fleeing persecution wee must respect the utility and profit of the Church that is I. If the Church by the retaining and keeping of a Minister may reape spirituall gaine and advantage then he is not to flee Or II. If the Church may reape comfort courage or benefit by the example of the Ministers constant and couragious suffering for the truth then I conceive that he is not to flee because a good Shepheard will lay downe his life for the good of his sheepe But III. If a Minister can have no leave to discharge his Ministeriall function no liberty to preach unto his flocke or to pray with them or to administer the Sacraments unto them nor any hope by his presence to benefit the Church or to gaine more soules unto Christ nor cause any occasion likely to be offred whereby he may propagate and further enlarge the kingdome of Christ without doubt then he may safely and lawfully flee for his life and shun persecution IV. If a Minister can see in likelihood that if some certaine time or brunt were over he might much benefit and comfort the Church but for the present there is small hope either of saving his owne life or doing good to his flocke hee may then for a while run unto the Wildernesse and hide himselfe in the Desart and shelter himselfe untill the showre bee over Now all these Rules belong unto the Ministers of the Gospel because the Text speakes only of their flight in the times of persecution Sect. 2 § 2. Vntill the Sonne of man come Quest 1 How doth Christ come Christ comes diversly namely Answ First he came unto us In carne in the flesh when he tooke our nature upon him This is past Secondly In gloria in glory when hee comes unto judgement Rom. 2.6 This is to come Thirdly In protectione in preservation and defence Behold I am with you unto the end of the world Matth. 28.20 that is by protection care and speciall assistance This Comming is alwayes and thus he is for ever present with his children Fourthly In donatione Spiritus he comes unto us by the donation of his Spirit and this is either extraordinary as he came to the Apostles giving singular and extraordinary gifts unto them Act. 2. or ordinarie and thus he comes unto all the faithfull in their regeneration when new and spirituall habits principles and graces are infused into them Fiftly In interno lumine In internall illumination enlightning the heart and opening the eyes for he enlightens every one that comes into the world Iohn 1.9 Now these two last are one and our only and true felicity Whence we might observe That true happinesse doth consist in the presence of Christ in the heart Observ when Christ came to Zacheus then came salvation to his house and consolation to his heart when Christ comes unto the heart of the faithfull then and never untill then comes joy unto their soules then and never untill then are they truely happy And therefore this we should desire first that is before and above all other things Psalm 27.4 and 42.2 Why are wee made happy by the fruition of Quest 2 Christ First because then and never untill then doe Answ 1 wee truely see A blind man would thinke himselfe a blessed man to enjoy his sight now wee by nature are blind and our eyes are opened and our understandings enlightned onely then when Christ enters into the soule And therefore happy are we when becomes unto us Psal 4.6 80.3.7.19 Secondly because the comming of Christ unto Answ 2 the soule doth represent the beatificall vision wherein our chiefest heavenly happinesse doth consist therefore thereby wee are made truely blessed Reade Psalme 16.11 and Psalme 98. and Matth. 5.8 VERS 24. The Disciple is not above his Master Verse 24 nor the Servant above his Lord. Christ by this title Disciple would teach us Observ That those whom he receives he will teach Reade for the proofe hereof Esay 54.13 Ierem. 31.33 c. Proverb 8.1 and 9.1 How Quest or how many wayes doth Christ teach his servants First he teacheth them by his Word Matth. Answ 1 28.19 Prov. 8.1 and 9.1 Secondly he teacheth them by his Spirit Psal Answ 2 143.10 and 1 Iohn 2.27 And without this the other is ineffectuall and therefore we must first labour to be taught by the Word and cleave close unto that Esay 2.3 it being the meanes of regeneration 1 Pet. 1.24.25 And then labour to be taught inwardly by the Spirit For without his gracious illumination wee can know nothing aright 1 Cor. 8.2 certainly humane knowledge must needs deceive us and misleade us and therefore we must not be instructed by that Tutour nor consult with flesh and blood concerning the things of our soules Rom. 8.6 7 8 and 1 Corinth 3.18 but labour that we may be taught of God The truth of this more particularly appeares thus namely First naturally we know not God aright but have these grosse and false conceits of him viz. I. We thinke that he sees not our sinnes Psalm 50.21 But the Spirit of God teacheth us that his eyes are over all the world and run too and fro through the whole earth from which lesson proceeds these things First a fearefulnesse to sinne for if God see us how shall we then dare to do evill Secondly a watchfulnesse over our waies in secret because God seeth all things therefore we dare not privately do evill or so much as conceive or imagine mischiefe in our hearts Thirdly because God seeth all things therfore the Spirit workes in us humiliation and godly sorrow for our evill thoughts Yea Fourthly hence comes alacrity and cheerfulnesse in the wayes of God and every good work because God sees them and writes them in his Book of remembrance Malach. 3. II. We think that God is like unto us as the Heathens conceit of their Gods as Saturne Iupiter Mars and the rest and that sinne is not so displeasing unto him as we say it is But the blessed Spirit teacheth us that he is of such tender and pure eyes that he cannot endure to behold any thing that is evill Habak 1.13 And hence the spirituall man is afraid to commit the least sinne Matth. 12 36. and 1 Thessal 4.6 III. We thinke that God may be deceived but the Spirit admonisheth us to take heed that we do not deceive our selves for our God will not
nor cannot be mocked Galath 6.7 When we remember that God fits in heaven and there markes the words and works that are done and spoken upon the earth Psal 2.6 it makes us the more carefull to purge the inside of the Cup as well as the outside Math. 23.20 IV. We thinke that God is all mercy and no Justice but the Spirit teacheth us that he is both according to his owne Proclamation of himselfe The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity Exod. 34.6.7 transgression and sinne And this the Lord would have us take notice off lest the sight of our sinnes should make us despaire And a God that will by no meanes cleare the guilty but will visite the iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth generation and this the Lord spake least carnall security and naturall stupidity should make us to presume Secondly naturally we are ignorant of Religion and the word of God For I. we thinke it to be a hard saying Ioh. 6.60 But the Spirit of God doth teach us that it is sweeter then honey Psalm 119.103 and more precious then gold Psalm 119.127 yea the very joy and rejoycing of our hearts Ierem. 15.16 If we attentively reade Psalm 119. we shall see what exceeding joy David felt and found in the wayes and workes of Religion II. We thinke Religion but foolish curiositie but the Spirit teacheth us that without it there can bee no salvation Hebr. 12.14 Thirdly we do not know our selves Esa 28.14 having made a Covenant with death and being at an agreement with hell yea ready to say that wee are rich and abound in all things Revel 3.17 But the Spirit teacheth us that these are but deceivable dreames arising from blind pride the truth being this that we are poore naked blind and miserable Verse 25. It is enough for the Disciple Verse 25 that he be as his Master and the servant as his Lord If they have called the Master of the house Beelzebub how much more shall they call them of his houshold § If they have called the Master Beelzebub Sect. How was Christ called Beelzebub that is Quest 1 Divell One may be called Divel two manner of waies Answer namely either First by nature and thus all and onely the reprobate Angels are called divels Or Secondly by participation or by imitation of a diabolicall corruption And in this sense the Jewes falsely call Christ Divell and Christ truly calls Iudas Divell I have chosen you twelve and one of you is a Divell q Ioh. 6.70 What doth Beelzebub truely signifie Quest 2 The text here reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul but Syrus reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub Answer according to whom the vulgar reades B. and it appeares that it is to be written with β not with λ from 2. King 1. where Abasia being sicke sends to Baalzebub the God of Ekron to know whether hee should recover or die Tremellius interprets Baalzebub Sminthium because Apollo was wont to bee called Sminthius from the Mice he killed which they of Mysia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pliny lib. 29. naturall histor cap. 6. calleth this God of Ekron Myjodem but more rightly he is called Myothen that is the God of flies or the driver away of flies and Nazianzen contra Iulianum witnesseth that this God Baalzebub was made in the fashion of a flie And the name is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal that is a Master or a Prince or a Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebub that is a flie And therefore this was the name of an execrable Idoll of the Akanorites and was called Baalzebub the God of flies because they beleeved that he destroyed expelled the deadly and pestilentiall flies which so grievously infested and molested the inhabitants of that Iland Or else perhaps he was so called because when the Divell did give any Oracles or answer concerning the health of any hee appeared unto the Inchanters in the forme of a great flie Now by the name of this Idoll the Jewes went about to disgrace the miracles of Christ and consequently his Doctrine which was confirmed by Miracles hoping hereby to overthrow it and to cast such an aspersion upon it that none should beleeve it r Otho Gualt p. de vocibus exotic pag. 102. VERS 27. What I tell you in darknesse that speake ye in light Verse 27 and what ye heare in the eare that preach ye upon the house tops § Preach ye on the house tops Quest 1 What is meant by this Phrase Answ The phrase On the house tops is taken from the forme of buildings among the Jews mentioned Deut. 22.8 When thou buildest a new house then thou shalt make a battlement for thy roofe lest any man fall from thence So Iudg. 16.27 and Acts 10. The meaning therefore is In tectis id est In publicis congressibus Preach upon the house tops that is in publike assemblies Here therefore our Saviour doth expresse two things namely First that they must conceale nothing but make knowne the whole truth of Christ taught unto them ſ Luke 12.2 c. Secondly that these things must be published and publikely preached Whence we may note That the profession of Christ is not to be concealed Observ and hidden but apparantly to be held forth to the view of others Reade Rom. 10.10 Hebr. 4.14 and 10.23 c. For First the Spirit is a fire and that a shining fire Quis potest celare ignem And therefore if the Spirit of God be in us it will send forth both heat and light Marke 4.21 Iohn 5.35 Secondly the heart directs the tongue for out of the abundance of the heart the mouth speaks Mat. 12.34 Rom. 10.10 and 2 Cor. 4.13 And therefore if there be grace in the heart there wil be gracious words in the mouth Thirdly faith feares no dangers for it apprehends Christ alwayes present Mat. 28.20 And therefore if there be faith in the heart there will be profession in the mouth and practise in the life Argu. 1 The Papists affirme that the Sacramentall words are not necessarily to be so spoken or published that the people may understand them unto whom the Sacrament is to be administred We affirm the contrary thus Every word which the Apostles heard from Christ is a word to be preached and published and not to be so muttered or whispered as that it cannot be heard But the Sacramentall word was heard from Christ by the Apostles Therefore it is to be preached and published and not to be muttered The Minor Proposition is both plaine and also granted and the Major is evident from this verse What I tell you in darknesse that speake ye in light and what ye heare in the eare that preach ye on the house tops Hence Saint Paul 1 Cor. 11. being about to recite
Secondly that their end is destruction And Thirdly that their belly is their God And Fourthly that they place their glory in their shame that is serve their pleasures more then God III. Outward professours are more highly conceited of themselves then inward are and exalt themselves above others Thus the Papists call themselves Catholikes and all others Heretikes and some of the Heathen called themselves Deists and and all others Atheists yea the Turk will be the true Musulman and all others must be Pagans IV. Outward Professours for the most part grow worse and worse being professours in youth and prophane in age The leaves of Polyon are white in the morning but blew before night Amesta a sweet flowre at the riseing of the Sunne becomes a weed at the setting The Ravens in Arabia being young have a pleasant voice but in their age a horrible cry So many beginne in the Spirit and end in the flesh at first seeming to be young Saints but afterwards appeare to be old Devils V. Outward Professours are more ready to discerne then to choose more able to perceive what is spoken then to practise or remember what they heare although the life of profession consist in practise Lynces had a quicke sight to discerne but a short memory to retaine and so have many externall Professours But we must remember that profession knowledge and judgement to discerne are all nothing without Practise And therefore if upon mature search and enquiry we find that our outside is better then our inside that wee seeme to bee that which wee are not that wee serve our bellies and sacrifice unto our selves and our owne pleasures more then to our God that we are proud and selfe-conceited that we grow the longer the worse and lastly that wee are more ready to heare then to marke and discerne more ready to discerne then to remember more ready to remember then to practise wee may then truely conclude that our profession is but in shew and our Religion in vaine And thus much for the second Observation Observ 3 Thirdly That confession of Christ and profession of Religion which shall be rewarded by Christ with life everlasting must be adorned with piety and purity both of heart and life Quest 15 How many sorts and kinds of Professors are there Foure namely Answ First those who professe Religion with their mouthes but are openly and continually wicked and prophane in their lives selling themselves to worke wickednesse and that with greedinesse Ephes 4 19. And Secondly those who professe Religion and now and then sin grievously falling sometimes into drunkennesse sometimes into adultery sometimes into blasphemy and the like And Thirdly those who professe Christ and have no egregious impiety in their lives but their hearts are polluted and run after sin Ier. 4.14 Fourthly those who professe and practise Religion Luke 16. as did Zachary and Elizabeth And these last onely must we strive to imitate labouring that we may be pure both in our profession and practise both in thought word and deed Quest 16 Who can be thus pure both in heart and life seeing all men carry a body of sin about them and remainders of sin in them yea are daily overtaken by sin Rom. 7.24 and 1 Ioh. 1.8 Psa 14.3 Answ We confesse that none can perfectly obey both in thought word and deed for although we are perfectly justified yet we are not here perfectly sanctified Phil. 3.12 13. Indeed we have a copy set to teach us unto what we must strive and after what endeavour the purity of our Father is our examplar Mat. 5.48 and therefore we must sweat Hebr. 12.4 and labour as much as in us lieth to come neerer and neerer to that similitude every day learning something every day doing something Nulla dies sine linea untill the Lord make us perfect by bringing us to heaven Quest 17 Why must the outward confession of Christ and profession of Religion be joyned both with the inward and outward practise of piety Answ 1 First because this is the will of God that we should be holy and therefore all those who professe Christ must possesse their soules in sanctification 1 Thes 4.3 Answ 2 Secondly because all professors of Religion are commanded to put on the new man in holinesse and honour Ephes 4.21 Answ 3 Thirdly because it becomes professors to be holy Ephes 5.3 Alexander Duke of Saxony hearing two Christians to revile and mis-call one another forbade that they should any more be called Christians because this did not become those who had put on the name and badge of Christ but was rather a shame and disgrace to their profession for as Aurelius once said Leve delictum in Philosopho graviter puniendum a Philosopher ought to be severely punished for a light offence because he should be a guide and example unto others So it may truly be said of Christians but principally of professors that a small sin in them is great and deserves grievously to be punished because they ought to be pure and holy both towards God and towards man and in themselves Fourthly because thus we gaine others unto Answ 4 Christ and Religion A Duke of Saxony said once to his followers and people Vos Origenem audiendo convertimini at ego ejus sanctimoniam intuendo You are perswaded to embrace Origens Religion because of his Doctrine but I because of his life and example for a holy life in a professor is better and more prevalent for this purpose than a thousand Sermons And therfore Saint Peter exhorts the Jews to have their conversation honest among the Gentiles that they may by their good works which they shall behold glorifie God in the day of their visitation 1 Pet. 2.12 that is when God shall be pleased to visit them in mercie and to convert them they may blesse God for that holy life which they saw in the professors which was a meanes to convert them and win them unto Religion Fiftly because profession conjoyned with evill Answ 5 works is infidelity If any man provide not for his family he is worse than an Infidell 1 Timoth. 5.8 where we must observe that the Apostle speaks not here of the Jews who were truly converted for the Faith and Religion of the Jews did not teach them to neglect their families but the meaning is He that follows the wicked works of idlenesse drunkennesse gluttony pride and lasciviousnesse which impoverish him and makes him unable to maintaine his owne charge and houshold although he professe Christ and make a shew of Religion yet the truth is he is but an Infidell Sixtly because a pure life and sincere profession Answ 6 pleaseth God As the Jem which is gallant in colour and perfect in vertue is the more precious and the Herb which hath a faire bark and sweet sap is the more to be esteemed and the Panther with his faire skin and sweet breath is the more delighted in So those who are strict in
better by affliction and that affliction is good unto us Wee may observe hence againe Iohn being in prison was excluded and shut out of the presence of Christ hee could not now come unto him but he could heare from him and although hee were caged and hindered from comming abroad yet not from the hearing of the Gospel for that penetrates the prison When he was in prison be heard of the great workes of Christ To teach us That the Gospel penetrates into the most Observ 2 close and hidden places The word wee see comes to prisons Act. 5.19 and 16.26 the word penetrates into the hearts of those who deride and mocke it Act. 2.37 the word comes to Nerâ—â—s Palace Philip. 1. And divideth betwixt the marrow and the bones Hebr. 4.12 yea it flies through the whole world Rom. 10. And is the mighty power of God unto salvation Rom. 1.16 Psalme 45.4 How may this History of Iohns incarcerating Quest 3 be profitably allegorized If we consider this literall History Allegorically Answ it is an exemplar of our Conversion For First by nature we are free from Christ Rom. 6.18 Then Secondly we are imprisoned under the Law and spirit of bondage Rom. 8.35 being deprived of all true comfort Then Thirdly wee heare of Christ by the heare Iob 42 5. In a darke speaking 1 Corinth 13. Then Fourthly wee receive a message of comfort 2 Cor. 3.18 being assured by the Spiris that Christ is our Lord and our God Sect. 3 § 3. Hee sent two of his Disciples Quest 1 What two were these whom Iohn sent unto Iesus Answ 1 First they are no where named and therfore hard to define or positively to name Answ 2 Secondly it matters not much to know what their names were Answ 3 Thirdly but because some name them and affirme these two to be the same which are mentioned Iohn 1.40 I answer that certainly these two were not those two The two mentioned there are Andrew and his companion which could not be these two sent from Iohn to Christ as appeares evidently thun I. These two at least one of them remained with Christ and were his Disciple And therefore II. They could not doubt of Christ which followed him And III. The great rumour and report of Christs miraculous workes which is judged to be the cause of the sending these two Disciples unto Christ was long after Andrewes departure unto Christ Iohn 3.26 Quest 2 Why did Iohn send these two Disciples unto Christ Answ Many reasons are given hereof which may be reduced unto these three heads namely First for his owne sake II. For his Disciples sake III. For Christs sake First Iohn sent when he was in prison unto Christ Suâ câ—iâ—sâ for his owne sake or in regard of himselfe and that either I. Because hee was ignorant whether hee of whom he heard so great things were the Messias and Christ or not for although he knew that the Messiah was now to come yea was already come yet hee did not know him by his face neither could particularly point at the person untill by the Spirit hee was taught which was hee Iohn 1.31.33 Thus Tertull. Iustin answer But to this I answer that Iohn could not now be ignorant of Christ because the Spirit had shewed him which was he Iohn 1.31.33 and 3.29 And hee that was a Prophet yea the Prophet of Christ in the wombe could not bee ignorant of him after hee had published and proclaimed himselfe unto the world Or II. Because now being in persecution hee was fearefull Nam Spiritus sanctus posiquam auctus in Christo a Iohanne disessit Tertul. For the Spirit of God had departed from Iohn unto Christ or at least the more Christ increased in Spirit the more Iohn decreased according to his owne words Hee must increase but I must decrease Iohn 3. â—0 To this I answer these things to wit First If wee even all the faithfull have received and doe daily receive of his fulnesse Iohn 1.16 then the Spirit is increased being increased in Christ rather then diminished or decreased and therefore it followes not that because the Spirit was increased in Christ therefore it was decreased in Iohn Secondly the Spirit was given to David and taken away from Saul not ab penuriam Spiritûs for any want or defect in the Spirit as though it could not have inspired them both and that sufficiently and abundantly but because Saul was rejected Now I know the Reverend Father and Father which I reverence will not say that Iohn was so Thirdly Iohn was not incarcerated or cast into prison for the profession of Christ but through the hatred that Herodias bare unto him And therefore there was no need that he should feare persecution for the confessing and acknowledging of Christ Fourthly if Iohn had feared persecution for Christs sake then certainely hee would never so openly have sent his Disciples on this message unto Christ seeing it must needs be every way as dangerous and full of perill as to confesse him Or III. Because hee did doubt whether Christ were hee that should offer himselfe to death or whether hee would send another Many of the Ancients run this way saith Maldonat s But is rejected even of the Papists themselves Or IV. Because being now in prison pressed with affliction griefe and sorrow he desireth to nourish and increase and strengthen his faith by more testimonies then yet he had of Christ And this of all the rest I conceive most likely to bee most true Whence we may learne That we must labour so to nourish our faith Observ 1 that it may be increased 2 Cor. 10.15 Colos 2.7 and 1 Thes 4.10 and 2 Thes 1.3 Why must we be thus carefull to nourish and Quest 3 increase our faith First because so long as we are in this life we Answ 1 are but In augmento non statu in a growing age not come unto our full growth our perfection here being respective not absolute Read for the proofe hereof 1 Cor. 13.9 Ephes 4.12 and 3.19 and 2 Cor. 3.18 Secondly because this worke to increase in Answ 2 faith is imposed upon us by God Matth. 13. Phil. 2.12 Thirdly because the impediments of faith Answ 3 will arise daily for without are distractions and within are doubtings and cares and therefore wee had need labour to overcome these and having removed them out of the way to increase our faith Fourthly because it is the nature of true Answ 4 faith to hunger and thirst and desire a greater measure and increase of faith the truely faithfull alwayes crying with the Apostles Lord increase our faith Iohn 6.34 Secondly Iohn Baptist sent when he was in prison his Disciples unto Christ Disciputorum causâ for their sakes and that either I. To stay their murmuring for they seeme to tell Iohn the great workes which Christ did with some disdaine or indignation against Christ He say they whom thou baptizedst now baptizeth himselfe and all runne after him
Organ and the Object then the Object cannot be perceived by the Organ for Sensibile positum supra sensorium non facit sensationem Lay any thing upon the eye and the eye cannot see although it be open because there is no Midst to see through Therefore unto sight it is required that there should be a Midst Secondly although there be a midst yet if it be darke the Organ cannot take up the Object The Egyptians in that palpable darkenesse could see nothing not because there was no Object to be seen or because their eyes were put out or blinded but because the Midst was obscured and darkened through which they should see And therefore unto sight it is required that there should bee a Midst and that the Midst should bee cleare and light Thirdly although there bee an Object and an Organ and a Midst yea and that Midst bee enlightned yet there must be a true and equall Intercapedo or distance of place for suppose there was as even and levell and plaine a peece of ground as could be imagined of a hundred miles in length and at noone day one man were set at the one end and another at the other end thereof yet these two could not see one another propter intercapedimum by reason of the long and unequall distance of place And therefore unto fight it is required that the Organ should be rightly disposed the Midst rightly composed and the Object rightly Proposed Thus wee cannot truely see or perceive those things which are spirituall without the Midst be enlightned by the Sunne or some other light that is without the light of the Spirit from above naturall wisedome not being able to take up these things The Philosopher threw away the Pentateuch as a frivolous Pamphlet not worthy to bee received or read Yea from hence the Fathers say that Philosophi Haeresiarchae The Philosophers were Arch-heretickes As I might instance and prove both by Caelius Porphyrius Iulianus and divers others but I passe them by concluding this Question with the Apostles assertion Romans 8.6 c. The carnall mind is enmity against God for it is not subject to the Law of God neither indeed can be And therefore wee must labour that we may bee enlightned by the Sunne of righteousnesse or wee are no better then blinde men who can see nothing Quest 5 What must we doe to prevent this naturall blindnesse that is in us Answ 1 First seeke for and unto the holy Ghost to be thy Doctour and Teacher Psalm 143.10 Answ 2 Secondly purge the eye and common sense I. Purge the eye from all evill humours And II. Common sense from all diseases and sicknesses that is labour that thy mind and judgement and affections yea the whole inward man may be purged from all sinne and truely sanctified Answ 3 Thirdly use the meanes hereunto there being a necessity thereof God not working now by Miracles but by meanes That is Reade heare meditate and study the word of God and pray daily unto Christ thy heavenly Physitian that hee would be pleased to annoint with eye-salve and to open thy blind eyes Observ 2 Secondly by grace we receive our sight or Christ gives new light unto those who shall bee saved Ephes 5.14 Luke 1 79. and 2.32 Quest 6 How doth it appeare that our eyes are opened by Christ or that wee receive spirituall light and knowledge onely from him It appeares thus Answ First the world is darke yea full of blindnesse Reade Luke 12.38 Iohn 12.35 and 3.19 Esa 60.2 Luke 1.79 Secondly as the world so we are dark For I. Partly wee are sleepie and drowsie Ephes 5.14 And II. Partly we are blind Ephes 4.18 and 5.8 Thirdly true light is onely in Christ and therefore all comes from him Iohn 1.5.9 and 8.12 Acts 26.18 Ephes 1.18 Quest 7 How manifold is light Answ Twofold namely First internall and passive of the mind And Secondly externall and active of the life and conversation Now this is never called the Eye but the former and therefore I will treat only of that a word or two The light of the mind is rightly resembled to an eye in many regards viz. First the eye is the most Noble part of the body and most profitable for the body Math. 6.22 So knowledge and the true illumination of the mind is most profitable for the soule and of great excellency and worth Secondly there are two eyes a right eye and a left Mat. 5.29 So the mind being enlightned judgeth sinisterly of all evill wayes and lookes upon the wicked world with the left eye but upon the wayes of God and all goodnesse with the right Eye and with a dexterous opinion Thirdly the best sight is when both the eyes looke upon one and the same thing for otherwise wee are squint-eyed Man looked thus when hee was first created but hath looked asquint ever since or else lookes with both the eyes upon a wrong object Man in his first creation looked with both his eyes stedfastly upon God and happy had man been if he had so continued but by the fall of Adam man was so corrupted in his sight that now both his eyes are commonly set upon evill and hee is but squint-eyed at the best The nearer man comes to his first estate the better hee is now when the mind is truely enlightned then wee beginne to withdraw our eyes from vanity and to lift them up to the hills where our hope and helpe and happinesse is Fourthly the left eye being shut the right eye seeth the more and contrarily So the more earnestly we looke with the right eye of the Mind and understanding upon spiritual things the more wee see and discerne of them and the lesse of carnall and mundane things On the other side if we looke with the left eye upon the world and wickednesse then it is but small insight we shall have into spirituall things but into corporall and carnall much Fiftly it was disputed of old whether the eye saw intromittendo or retromittendo so now adayes it is disputed whether man bee saved by an active or passive faith But I will not dispute it only let the Reader reade and marke Ephesians 2.8 Sixtly the eye is accurately and most carefully defended both by a fore-head which hangs over it and eye-lids which hang before it Oculus dicitur ab occulendo Varro because it is covered wrapped and veiled with many folds and fine coverings yea it stands in need of all because it is so tender a part and so quickly endangered Thus the mind and soule had need bee kept with watch and ward because a little thing hurts endangers and ruins it The tongue that speaks proud words destroyes the soule Polluted thoughts destroy the soule Jerem. 4.14 And the least evill thing shall not goe for nought but shall endanger the poore soule and therefore it had need carefully to be looked unto Seventhly the act of seeing comes from the spirits which are in the
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
and awakened and yet sleepes againe it is then no longer negligence but contempt So those who relapse after a Revelation of the power and vertue of Christ are guilty I. Of sinne And II. Of infidelity And III. Of the contempt of Christ the Holy Ghost and the word of God And therefore shall be the more greevously tormented How or wherein is the power of Christ manifested Quest 4 or revealed First in judicijs in his judgments Ezech. 25.11 Answer 1 and 30.19 Exod. 7.5 Psalm 105.5 Esa 26.9 Ierem. 5.3 The Lord sometimes corrects afflicts and punisheth us that wee seeing his power might learne to amend sometimes he makes his power knowne upon others that his owne people might observe his judgements and powers forth his wrath and fury upon the disobedient that wee might tremble and learne to obey 1 Cor. 10 as the Dog is beaten before the young Lyon to make the Lyon obedient or the Condisciples of the young Prince to make him feare Secondly in Benedictionibus in blessings and Answer 2 mercy Gods power is revealed in favours and good things as Esa 26.10 And great is the judgement of those who despise these Reade Ezech. 16 Esa 5. Thirdly in praedicatione verbi his power is rather Answer 3 revealed in the Preaching and publishing of the word that beeing the power of God unto salvation Rom. 1 16. and 2.4 and 1 Thessal 1.5 And therefore those who enjoy the preaching of the word and despise it heape up unto themselves wrath against the day of wrath Fourthly the power of Christ is principally Answer 4 shewed there where the Spirit is powerfull in the heart 1 Cor. 12.7 Hebr. 6.6 c. by any generall or particular grace And therefore they who are enlightned by the Spirit must take heed of relapsing for as they have despised and sleighted a great grace who doe thus so they doe incurre a great judgement and condemnation eternally Sect. 3 § 3. Because they repented not Our blessed Saviour doth not upbraid them because they did not admire his Miracles or because they did not entertaine or feast him but because they repented not yea the other they did but not this they wondred at his wonderfull workes and many entertained him but all was nothing without repentance Whence we may note Observ That where repentance is wanting there all other duties are nothing worth It is not sufficient for a man to heare the word with reverence or a shew of love or a forme of obedience for these were in Herod Mark 6.20 except we seriously repent and in sincerity obey these onely being the blessed ones Luke 11.28 Iohn 13.17 Ierem 4.4 Psalm 34.14 Matth. 7.21 It is not enough for a man to make a Profession of Religion but he must indeed strive and study to eschew evill and doe good which is the nature of true Repentance if hee would bee pleasing and acceptable unto God Quest 1 How doth it appeare that all wee doe in Religion is of no esteeme with God without Repentance Answ 1 First it appeares Authoritate by a threefold authority namely I. Of the Baptist who preacheth Repentance Matth. 3.3 And II. Of Christ who preacheth repentance Mat. 4.17 Luke 24.47 And III. Of the Apostles who preach the same doctrine Acts 2.38 and 3.19 and 26.18 Answ 2 Secondly it appeares Scopo by the Scope of Christ Now the scope of Christ in his comming was I. To reduce men from their errours And II. To free them from their sinnes Luke 1.75 and Titus 11.2 c. And therefore hence it appeares that without repentance all is nothing Quest 2 Why doth not our Saviour rather upbraide these Cities because they beleeved not then because they repented not seeing wee are saved by faith and Luther saith Omnes damnari ob infidelitatem that all are damned for infidelity Answ Certes salvation is of faith but repentance is the way unto faith yea Causa size qua non without repentance there can be no faith for those who never repented them of their sinnes never had the least sparke of saving faith Quest 3 Who ought to repent Answ All who either First desire to be redeemed from Sathan and death Or Secondly who are in a miserable estate and condition Now I. Such are all men before repentance Rom. 3.23 and 5.12 And II. All that doe not truly repent Quest 4 Who doe not truely repent Answ 1 First those who abide in their sinnes not repenting them at all of their iniquities Secondly those who by a fained and counterfeit Answ 2 repentance deceive their own soule Thirdly those who repent key-coldly and Answ 3 wash themselues with adulterate teares Fourthly those who seeme both to others and Answ 4 themselues seriously to repent but afterwards relapse with the dog to his vomit and with the Swine that was washed to the wallowing in the mire 2 Peter 2.22 How must we repent Quest 5 There are two parts of Repentance namely Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dediscere Discere damnare amare First Resipiscere quasi re-sapere to bee wise againe or to condemne our former wicked life and actions Rom. 12.2 And therefore unto true repentance it is required that wee should seriously lament and bewaile what is by-past and for the time to come labour to be weaned from these things to wit I. From all our former sinnes 2 Peter 1.9 and 2.20 Galath 5.24 II. From the love of the word Psalm 127.2 Iames 4.4 III. From the contempt of the word because it is a dangerous thing to despise the word and so long as we doe so we cannot truely repent Reade 2 Chron. 36.16 Proverb 1.24 Iohn 3.19 Acts 19.9 Ezech. 33.32 IV. From despising of the blessed Spirit that is from greeving him Ephes 4.28 or extinguishing his good motions 1 Thessal 5.19 And therfore that we may avoid and beware this the better let us remember how many calls we have neglected and how many good motions we have smoothered V. From the neglect of salvation wee must remember how formerly we preferred pleasure and profit yea and all things before this learn both to repent deplore and amend it Secondly Converti to be converted and turned unto God or to direct an averse heart unto him and to labour that hereafter our whole life may be directed and guided unto a new marke And in these two To repent of and turn from what is by-past and amisse and to amend our lives and turne unto the Lord our God and whatsoever is good for the time to come doth regeneration consist Now this second part of repentance doth consist in these things namely I. In a desire and endeavour to bee ingrafted into Christ the true and living Olive and this wee are by faith Iohn 15.1 Rom. 11.22 And II. In an earnest endeavour to walke in faith and to approve the truth thereof by our workes of new obedience and true sanctification Gal. 2.19 c. and Iames 2.18 and 1 Tim. 6.18 And III. In a true
testimony of his Spirit that we may be enabled to call him Father Rom 8.15 Answ 4 Fourthly Patiendo by suffering and enduring patiently whatsoever afflictions the Lord layes upon us Heb. 12.8 Answ 5 Fiftly Verbum audiendo by hearing and obeying the word of God Iohn 17.13 Answ 6 Sixtly but our filiation principally consists in two things namely I. Credendo in faith in Christ Iohn 1.12 Gal. 3.26 And II. Obediendo in obedience unto God for those who would approve themselves to be the sonnes of God must put off the workes of darknesse and the old man and putting on the new man walke as becomes the children of light Ephes 5.8 and 1 Thess 5.5 And therefore if we desire to be made the children of God we must I. Be Peace-makers and Lovers II. Wee must love our enemies and do good unto those who doe evill unto us III. We must pray daily unto God to sealeou adoption in us by the evidence of his Spirit IV. We must patiently undergoe whatsoever the Lord layes upon us V. VVe must love reverence and prize the preaching of his word VI. Wee must labour to apprehend and apply Christ unto our selves by a lively faith And VII Wee must devote our selves wholly unto the service of God in a sincere and sanctified obedience Why doth Christ ascribe that unto God Quest 3 which hee did himselfe First negatively not to deprive himselfe of Answ 1 all power Chrys s for he saith afterwards All power is given unto me of my Father But Secondly affirmatively to shew that his Father Answ 2 was not moved by the importunity of others but that of his owne free grace and goodnesse he enlightned those who were of small account in the world and revealed these saving truths unto them Chrysost s § 4. Because thou hast hid these things Sect. 4 What is meant here by hiding or how doth Quest 1 God hide or blind the eyes First God is said sometimes to blind the eyes Answ 1 and harden the heart as Exod. 4 21. and 7.3 and 9.12 and 10.1 and 14.4 and Esa 44.18 But Secondly this is not so to be understood as Answ 2 though the Lord did shut up open eares and make blind seeing eyes or change a mollified heart into a hard one Nor Thirdly onely by permitting us to harden our Answ 3 selves But Fourthly by detaining of his grace from us Answ 4 whereby we should be softned or by denying to give that eye-salve unto us without which wee cannot see Revelat. 3.18 From whence wee may note that the Lord Observ 2 blinds and hardens wicked men not by changing them from better to worse but because he changeth them not from worâ—â— to better that is hee doth not harden by infusing or inferring any wicked quality into them which before was not in them but because he doth not give better qualities unto them then by nature they have in them Reade 1 Sam. 20.2 and 2 King 4.27 Gen. 18.17 For they were evill before yea altogether evill Genes 6.5 and 8.21 And therefore must not blame the Lord for their obduration or destruction because he made them no worse then they were but onely made them no better then they were which he was not bound to doe but lay the fault onely upon themselves How can the Lord blind some and not others Quest 2 seeing he is equall to all and hath professed himselfe to be no respecter of persons God doth not respect outward things Answ as honour or riches or beauty or comelinesse of person he doth not preferre Eliah before David nor Esau before Iacob But he looks upon inward things as piety iniquity pride and the like and therfore the cause of Gods blinding some will appear by the examination of the persons blinded For who were blinded the Wise Who were these wise men who were blinded Pharisees who First sate in Moses chayre Matth. 23. and were Doctours of the Law and yet Secondly could not discern of Christ but contemne and despise him Iohn 7.47 Luk 16.14 and laugh at him yea persecute him Iohn 8.37 and 3.32 And slander him calling him a Samaritane and Beelzebub And therfore because they despise the salvation of the Lord sent unto them and offered unto them in the Messias God hides himselfe from them Observ 2 From whence we may learne that God for priâ—e and hardnesse of heart takes away from men the saving light of his word and of the knowledge of God leaving them in palpable blindnesse Reade Esa 6.10 Iohn 12.40 Rom. 11.18 This is but that lex Talionis which God hath promised to observe Proverb 1.24 c. Because First I have called And Therefore Yee shall call But I will not heare But Laugh at your destruction Secondly yee have not heard But Therefore Yee shall call But I will not heare But Laugh at your destruction Thirdly despised and derided my message Therefore Yee shall call But I will not heare But Laugh at your destruction The Lord leaves none but those who first left him hee hardens none but those who are already hardened he despiseth none but onely despisers as is plaine from 1 Sam 2.30 Esa 66.4 Quest 3 How doth the Lord hide himselfe from thâ—se Two manner of waies viz. Answer First detinendo by keeping back or taking away the word and by letting out the vineyard to other Husband men Reade Amos 8.12 Acts 13.46 and 19.9 Matth. 21.41 The word is the fire which melts the dew which mollifies and the hammer which breakes the hard heart And therefore needs must the heart grow hard when the word is taken away Secondly Non benedicendo by not blessing the word the word without the Spirit is but a dead Letter and therefore when the Lord doth not speake to the heart as well as the word to the eare no wonder if the heart remaine hard and obdurates for if the word preached bee not mixed with faith which is simply and only wrought by God in the hearers it is heard and Preached in vaine Heb. 4.2 and 1 Cor. 3.7 Quest 4 Why is the Gospell and word preached hid from so many of the hearers thereof Answ 1 First because Sathan stops the eares and shuts the eyes and hardens the heart of many Answ 2 Secondly because many despise and contemne the word And Answ 3 Thirdly because God gives them over to a reprobate sense Româ—ns 1.24 26 28. Quest 5 How is the word contemned and despised The word is despised by many many waies viz. Answ First some despise the word for the meannesse and poverty of the Ministers and thus did the Pharisees Iohn 7.47 yea because this is every where usuall our Saviour therefore doth comfort his servants with this that the contempt of them reflects upon himselfe those who despise them despise him and as contemners of the Lord shall certainly perish Luke 10.16 Secondly some deride and scoffe at the word 2 Chronic. 30.10 and 36.16 Acts 13.41 Thirdly some hinder the Preaching of
the word Amos 2.12 Fourthly some have no spare time or leasure to heare the word Luk 14.18 Fiftly some heare the word as a pastime or a jesting matter Ezeck 33.32 And not as they ought as a meanes to worke in them godly sorrow Eccles 7.4 Sixtly some will not be reproved salt bites and therefore they will not be rubbed with salt reproofs Amos 7.12 1 King 13.4 Seventhly some heare the word but absolutely and desolutely refuse to obey it Ierem 44.16 and 32.33 Eightly some would obey the Gospell but they procrastinate it and put it off from day to day as Nehem. 9.29.30 and 2 King 17 14. Now all these are contemners before God and as such shall bee punished by him What is the condition of those who are blinded Quest 6 and obdurate Miserable and wretched Answer For First the time will come when they shall give account unto God for all the time mispent for all the meanes of grace misused and for every sermon they heard in vaine Secondly such are justly deprived of the knowledge of Christ and made strangers unto him Ephes 4.18 Thirdly such are deprived of God the Father for no man knowes the Father but the Son and hee to whomsoever the Sonne will reveale him verse 27. Fourthly such are cut off from all hope of salvation Iohn 3.17 yea Fiftly they heape up unto themselues wrath against the day of wrath for their contumely and contempt against the Spirit of God Rom. 2.5 And therefore without doubt such are truely and deplorably miserable What are the causes of this obduration and Quest 7 hardnesse of heart First a selfe-conceit of selfe-wisedome and Answ 1 goodnesse He who is perswaded that he is wise enough learned enough and good enough hardens his heart against all good Lessons whether of admonition instruction or reproofe And Secondly a love of sinne He who is captivated Answ 2 and enthralled in the chaines of sinne and would not be awakened would not be untied would not be enlarged but desires so to continue hardens his heart against all meanes of deliverance And Thirdly a Lethargie of insensibility for hee that is not sensible of his sinne like the mad Answ 3 man sets himselfe against all remedies What are the remedies against hardnesse of Quest 8 heart Answ 1 First we must wash our soules with the teares of Repentance for our sinnes Answ 2 Secondly we must meditate daily of our small time and great danger Our lives at the longest are but short and our danger is infinite if wee should be prevented by death from preventing the punishments by repentance which we have justly deserued Answ 3 Thirdly pray we daily unto the Lord to take from us our hearts of stone and to give us hearts of flesh mollified and softned hearts Answ 4 Fourthly let the word of God have his perfect work in us and let us nourish all the sparkes thereof with the blasts of the Spirit and frequent meditation Sect. 4 § 4. From the wise and prudent Quest 1 How is Wisedome and Prudence distinguished Answ 1 First some say they are distinguished in objects because Sapientia wisedome consists in Sciendo in knowing but Prudentia prudence consists in Vtendo applicando in using and applying that which we know unto the good either of our soules or bodies And thus wisedome respects the speculative part and prudence the practica l Answ 2 Secondly some say they differ In modo acquirendi because Wisedome is infused but Prudence is acquired Wisedome is freely given by God but Prudence is procured and obtained by industry paines experience and observation Answ 3 Thirdly some in a manner make them both one saying that Prudence is in the inquiring after truth but wisdome in the acquiring of truth Hae duae virtutes veritatem prudenter quaerere sapientér invenire ita sibi implicatae sunt unitae ut una sine altera esse non possit a Prosp de vitá contemp Cap 29. Cavis 592. These two vertues prudently to seeke after truth and wisely to find it out are so involved one in another and so close knit one unto another that the one cannot bee without the other How is Sapientia Wisedome here held accounted Quest 2 or esteemed as an evill thing doth not the wise man say that the wise man feares and departs from evill Proverb 14.16 And blessed is he that finds wisedome Proverb 3.13 because she is better then rich Jewels Prov. 8.11 c. Eccles 2.13 and Iob. 28 28. Proverb 2.3 c. Answ 1 First the scope of our Saviour here is to shew that the cause of election is not our wisedome or Prudence but the good will and gracious pleasure of our God Answ 2 Secondly there is a double wisedome namely I. Divine this is praised by Solomon and St. Iames. 3.17 Flumen ex Eden in partes quatuor divisum significat quatuor virtutes prudentia contemplationem veritatis August de grat cont Manich. 2.10 Est fons vitae fons gratiae spiritualis fons virtutum caeterarum ad vitam aeternam Ambros de parad Cap. 3. Wisedome is the fountaine of life of spirituall grace yea of all vertues necessary unto salvation And therefore this wisedome our Saviour doth not account as evill II. Humane and carnall or the wisedome of the flesh now this is condemned and doth not commend us unto God But it may be objected that humane wisedome and prudence is commanded and commended Be wise saith our Saviour as Serpents Object Mat. 10.16 Yea Solon Lycurgus Thales Socrates and divers others are highly extolled for their wisedome Plutarch saith of Fabius and Marcellus that they were gladius clypeus reipublicae so may we say that wisedome is both the sword and buckler of the Common-wealth Besides wise men have spoken many things of God and that well as Hermes the Sybils Plato Seneca and divers others yea even humane wisedome was given by God unto Solomon as a great blessing And therefore how can it be evill There are divers sorts of wisedome Answ and prudence to wit First naturall and this sort of wisedome Solomon exceeded in Secondly Philosophicall and this is double namely either I. Morall teaching vertues and in this wisedome Propositi ∣ on 1 Socrates Plato and Aristotle were famous Or II. Politicall which is two-fold viz. either Propositi ∣ on 2 First that which consists in faining counterfeiting dissembling and supplanting Or Secondly sincere which consists in governing preserving and the like Here then these two Positions as undoubted truthes I lay downe I. Craftie and deceitfull wisedome is odious and abominable unto God II. All humane vvisedome is unable and too too vveake to acquire salvation From this second Proposition I will dravv my first Observation namely That no humane wisedome can bring us to Observ 1 the knowledge of God or Christ or the Gospel Read Rom. 1.22 and 8 6.7 1 Corinth 1.20 c. Why is all humane wisedome insufficient to Quest 3
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
Church daily such as he will have saved Acts 2.47 namely such as were ordained unto life Acts 13.48 Rom. 11.7 Non precibus flexus sed spâ—â—te sua comâ—â—â—â—â— fecit Chrys super Hee was not moved to save us for or by our prayers but of his owne free will Declarat non aliunde quam ex Dei arbitrio pendere discrimen quod sapientes caecutiant idictae capiant Calvin s Our Saviour produceth no other reason but onely the Lords will why the wise are blinded and the simple understand the Gospell How doth this appeare Quest 4 First this divine Revelation and spirituall knowledge Answ 1 of the word is not granted to any for their merits neither can be acquired by study Chrysost s The Gospell is not apprehended or clearly taken up by any humane wit but onely by the illumination of the blessed Spirit Calvin s and hence the Apostle saith The spirituall man and he onely knowes all things 1 Corinth 2.14.15 And againe God hath given us his Spirit which searcheth all things even the deep Mysteries and hidden things of God 1 Cor. 2.10.12 And therefore if wee cannot understand spirituall things without the Spirit as is most true because no man knowes the things of God but the Spirit of God and he unto whom the Spirit will reveale them And that no man can merit deserve or procure the presence of the holy Ghost by any thing he doth but that he is given freely of God to whom he will Then predestination unto life and light must needs proceed from the free will and good pleasure of the Lord. Secondly it further evidently appeares that Answ 2 this hiding of the Gospell from the wise and the revealing of it to the simple proceedeth from the meere will of God thus Because there is no difference in the Object at all as is cleare thus I. All by nature are so blinded and corrupted Psalm 14.1 c. Rom. 3.23 that none can now save themselves or their owne soules And II. Although it should be granted that sufficient grace is given unto all which will be hard to prove yet here there is no difference in the Object neither and therefore the difference will be either First in the corroborating and strengthening of the minds of men against the temptations of the flesh or world or Divell And this without controversie is the gift of God and a gift not given unto all neither Or else Secondly in that further grace whereby wee cannot fall finally or totally August de cor grat which is given onely to the Elect. And therefore this grace and strength whereby wee come unto salvation must needs come from the Lord and that not of or for our merits but onely of his owne free grace and love Thirdly it is cleare that election and rejection Answ 3 or predestination unto life and preterition proceed meerely from the will of God thus because the will of God is the first and the great transcendent rule of all his actions For I. The glory of God regulates his will And II. His will doth dispose of his decrees And III. According to his decrees follow his actions and therfore his actions proceed from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good wil as our Saviour plainly expresseth in the text Thou hast concealed these things from the wise and revealed them unto Babes And why Because it seemed good in thy sight or because thou wouldest So elsewhere the Lord saith I will doe what I will Esa 46.10 And againe the Lord workes according to his owne will Daniel 4.32 Reade further these plain places Roman 19.15.18.22 Iames 1.18 and Ephes 1.11 Quest 5 What doth God here require of us or what is our duety herein in regard of God Answ 1 First we must not demand or seeke a reason of Gods decree but rest wholly upon his will which is alwaies holy and just and good For when a man asketh God a reason of his actions or decrees or why he doth thus or thus it is as much as if the Clay in the hand of the Potter should say why wilt thou make me such or such a vessell or of such and such a fashion as is now in thy heart to doe Object If it be here objected that the Potter hath reasons why he will or hath done thus and thus which the clay or pot cannot understand I answer Answ 1 First if the Potter have reasons why hee will make the pot of such or such a fashion or for such and such an use those reasons are in his owne will and deliberation and not in the difference of the clay Answ 2 Secondly none denies but the Lord hath his reasons why the doth hide his Gospell from some and make it knowne unto others but these reasons are neither revealed unto us nor to bee enquired of by us neither are wee able ever to find them out as is plaine from Rom 11.33 c. And therfore here I conceive that Aristophanes his Proverbe is worth observing who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is better for a man to fit still then to rise and catch a fall better not to enquire and search into the profound and hidden Judgments and secret decrees of God then to search but never be able to finde them out especially when there is no need at all of that investigation or possibility to alter the least particle of any of Gods immutable decrees although we could find them out but yet more especially when this kind of search is condemned and forbidden at least implicity and by necessary consequence And therefore this is the first thing which is required of us in regard of the judgements decrees and actions of God not to demand a reason of them Answ 2 Secondly wee must confesse and acknowledge the Lord to bee most just in both these decrees although wee are not able to conceive or comprehend any other cause or reason of them then his owne will that is wee must confesse that the Lord is just in the blinding of the wise and the enlightning of the simple in the saving of Iacob and the destroying of Esau and in the receiving of some and rejecting of others although in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee know not the reason why the Lord doth it VERS 27. Verse 27 All things are delivered unto mee of my Father and no man knoweth the Sonne but the Father neither knoweth any man the Father save the Sonne and hee to whomsoever the Sonne will reveale him It is questioned by some whether God doth Quest 1 most perfectly know himselfe To which wee answer God doth know himselfe Answ and that most perfectly as appeares from this verse wherein our Saviour saith that no man knoweth the Son but the Father neither doth any man know the Father but the Sonne Here it is plainely given to the Father that hee knoweth the Sonne and to the Sonne that hee knoweth the Father Now there is nothing imperfect in
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
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
the taste that it makes the sicke man refuse all good meat and medicine yea this sinne doth not onely disinable a man from doing good but makes him decline from the right rule and disorder and deprave himselfe more and more for they sinne not only simply out of malice but out of malice and that de industria What are the remedies against this sin or rather Quest 7 the meanes to preserve us from it First let us watch against all sinne yea against Answ 1 all beginning of evill Ephes 4.27 Hebr. 3.11 As those who feare the plague fly farre from the house infected therewith Secondly let us highly prize the presence and Answ 2 grace and operation of the Spirit for if wee so doe then we shall not reject him neither be rejected by him but if wee contemne and despise him then he will give us over unto strange delusions 2 Thess 2.10 11. Thirdly let us learne to esteeme and value Answ 3 Christ above all things and then wee shall not sleight the Gospel but thinke it a joyfull and blessed message Fourthly if with Peter wee have fallen Answ 4 then let us with him labour speedily to recover our selves As the most deadly poyson becomes not mortall if it be suddenly evacuated or purged out or vomited up So the greatest sin becomes not damnable if by and by with teares and sighes wee repent us of it Fifthly while our spirits are something soft Answ 5 and mollified with the sight and sense of our sins and while the Spirit of God workes in our hearts by his good motions let us pray fervently unto our God to pardon our by-past sinnes to plucke us out of the dominion and power of sinne and Sathan and to preserve us from all sins for the time to come § 2. Neither in this world nor in the world to Sect. 2 come Who are confuted by these words Quest 1 The Sadduces Answ who denied the immortality of the foule and affirmed that there were neither Spirits nor Angels Orig. contra Cels Non agnoscunt se Seculum nisi praesens that is they acknowledged not a time to come when there shall be a Resurrection Although our Saviour saith here Neither in this life nor in the life to come whereby is intimated both the immortality of the soule and the Resurrection of the body Hence by the Iewes these Sadduces were called Menaim or Probrosi contentious or calumnious Gabia the sonne of Pesisa reasoneth against the Sadduces thus x Talm. phesikra Si quod non fuit id fuit Ergo quod fuit erit That is if that which was not was Therfore that which was shall be He meant if God created and made the world of nothing may he not make our bodies of something againe Object Bellarmine strongly presseth this place for the proofe of Purgatorie arguing thus Blasphemy against the Spirit shall not be forgiven neither in this world nor in the world to come Therefore some sins shall be forgiven in the next world by the prayers and suffrages of the Church But this remission is neither obtained in heaven nor in hell Ergo it is in Purgatory and therefore there is a Purgatory Bell. de purgat lib. 1. Cap. 1. loc 1. ex novo Testam Because this objection is abundantly answered by our men I may be the shorter in the answer of it I referre the Reader to Amesius Bell. enervat tom 2. pag. 197. 198. and Chemnitius exam part 3. pag. 135 136. Arg. 7. and Hill of the knowledge of the true God pag. 387. 388. Pareus s And because this place is urged by the Rhemists upon Matth. 12. § 6. I therefore referre the Reader to venerable Fulke and Cartwright upon the place onely entreating him to observe that this is no Categoricall Argument but only an Enthymeme in which the Antecedent is Christs and therefore most true but the Consequent will appeare to be most false Answ 1 First that which is fully paid and satisfied is not remitted But the Papists say that by Purgatory paines the debt is paid and Gods justice satisfied and therefore sinnes are not remitted in Purgatory It is one thing to pardon an offence and another to punish it and therefore if sinnes be punished in Purgatory as they say then how are they pardoned It is one thing fully to satisfie a debt another freely to remit it for how can he be said to remit a debt which makes the debter pay the utmost farthing as they say the soules in Purgatory doe Now this place speaking not of a paying but of pardoning not of recompensing but of remitting It shall shall neither be forgiven in this life nor in the life to come belongs not at all to their Purgatory where men satisfie Gods justice as they wickedly say to the full and wherein for the time men are extremely tormented the paines thereof being as some of them say equivalent to the paines of hell for the time And therefore by this their Argument instead of raising the fabricke of Purgatory they have razed the foundation as appeares thus The scope of their Objection is to prove that the sinnes of beleevers are remitted in the world to come now to remit and to punish are opposites as Chrysostome Hom. de poen confes saith Nemo remittit qui punire vult and therefore if the sinnes of the faithfull be remitted and pardoned in the world to come as they would prove from this place then undoubtedly they are not punished in the world to come And thus instead of confirming they have confuted instead of planting they have plucked up Purgatory by the roots for to deny that soules are punished in Purgatory is to deny Purgatory it selfe Secondly by this world is meant a mans life Answ 2 time in this world from the birth to the dying day and it is certain that in this time sins may be remitted the world to come is after this life is ended but a mans sins may be remitted at the hour of death And therefore by a Synechdoche it may be true that sins are also remitted in the other because the hour of death is the beginning of that other world The sense and meaning of this place therfore is That the sin against the holy Ghost is neither remitted in life nor death Now according to this exposition the place maketh nothing for Purgatory at all Thirdly or by the world to come may be Answ 3 meant as is generally understood the world succeeding this and so answereth to the world present as Mark 10.30 They shall at this present receive an hundred-fold and in the world to come life everlasting Wherefore Purgatory being imagined to be now present it cannot be taken to belong to the world to come And so also Ephes 1.21 and Heb. 6.5 the world to come is taken for the world which shal be after this is ended Willet Synops fol. 405. yea the Papists I think are not able to produce one place of Scripture
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
dove-like innocent For when once Religion and the knowledge of God enter into the soule then all our Peacocke-plumes fall and wee begin to humble our selves before the Lord as Holy Iob did 42.6 yea the more our knowledge of God is the more base and vile are we in our own eyes Fifthly examine whether we labour and endeavour Signe 5 that we may be transformed into the same Image with Christ 2 Corinth 3.18 And that two manner of wayes to wit I. In the practise of holinesse doe wee labour to keepe his commandements 1 Iohn 2.3 doe we labour to eschew whatsoever is evill and to doe whatsoever is good 1 Iohn 3.6 and 1 Peter 2.9 and 2 Peter 1.3 yea doe wee labour to increase in all heavenly hnowledge Colos 1.10 II. In spirituall worship do we labour to worship and serve the Lord in spirit Iohn 4.24 yea within to be filled with the fulnesse of God Ephes 3.19 yea are we through a zeale to Gods glory moved to serve and obey him Then certainly we may be assured that Christ by his word and Spirit hath begun in part to reveale unto us the Mysteries of the Kingdome of Heaven VERS 13 14. Verse 13.14 Therefore speake I to them in Parables because they seeing see not and hearinâ—â—hey heare not neither doe they understand And in theâ— is fulfilled the Prophesie of Esaias which saith By hearing ye shall heare but not understand and seeing yee shall see and not perceive Three things are ordinarily objected from these verses which I will but briefly touch namely Object 1 First by these words God seemes to be made the Author of sinne Argum. Hee is not the Author of sinne but of just punishment which he inflicts upon the obstinate sometimes in a hidden and secret but alwayes in a just judgement for the judgements of the Lord are sometimes secret but alwayes most just Object 2 Secondly Reprobates seeme here to be excused because they are so blinded from above that they cannot see Answ Reprobates are not by this excused because the Lord blinds none but onely those who doe not see that is those who cannot and will not see God by a just judgement doth further close their eyes that they shall never bee able to see For God blinds their eyes onely I. By a deniall of light unto them And II. By a forsaking and leaving of them in their blindnesse And III. By giving them over to the power of Sathan and their owne desires Object 3 Thirdly these verses are repugnant to those Scriptures which tell us that God would have all men to repent and all to be saved Answ Those places and the like shew what God universally doth approve and allow of not what he will doe unto all or worke in all These verses specially shew what God will doe to those who are contumacious and obstinate Now extraordinary judgements are not repugnant to the ordinary meanes of salvation Pareus s fol. 733. Verse 19 VERS 19. When any one heareth the word of the Kingdome and understandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is he which received seed by the high way side Quest That which is called here The wicked one is called verse 4. The fowles of the aire when it may be demanded why the Devils are called the fowles of the ayre Answ 1 First for the subtilty of their nature As the aire is a subtle thing so are spirits Answ 2 Secondly for their habitation in the ayre Answ 3 Thirdly for their inordinate desire to ascend upward which ariseth from their height of pride Charthus s pag. 117. a. Vers 20.21 VERS 20 21. But hee that received the seed into stony places the same is hee that heareth the word and anon with joy receiveth it yet hath he not root in himselfe but dureth for a while For when tribulation or persecution ariseth because of the word by and by hee is offended Our Saviour here intimates five properties in the stony ground namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a hearer of the Word of God Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a receiver of the Word which is heard Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he receiveth it forthwith as soon as he hath heard it Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth and receiveth it with joy Fifthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet for all this he is but a server of the time applying his Religion and Conscience to the present condition of things VERS 24.25 Verse 24 25. Another Parable put hee forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field But while men slept his enemy came and sowed tares among the wheâ—t and went his way § 1. Which sowed good Seed Sect. 1 What is meant by this Seed Quest 1 The word of God Answ as is cleare from verse 19. and Mark 4.14 and Luke 8.11 Against this answer it will be objected Object That the good seed is the faithfull as is expressely said by our Saviour verse 38. The good seed are the Children of the Kingdome By Seed Answ verse 38. is meant not the seed ' sown as in this verse but the Corn or stalk which springs up So that in this verse by Seed is meant the root and in the 38 verse the fruit for the Children of the Kingdome are begotten by the Seed of the word In this Section we have two things to consider of namely I. That the word of God is a Seed II. That the word is a good Seed First the word of God is a Seed and so called Observ 1 because it is small at the beginning but encreaseth to be great By which name our Saviour would teach us to use the word as a Seed or wee must so heare the word that we may fructifie and grow up thereby Luke 13.19.21 and 1 Peter 2.2 And the reason hereof is because God gives his Talents and word and Spirit and all for this end that wee may profit thereby 2 Corinth 12.7 How many things are observable in Seed Seed hath these two properties viz. First to encrease and fructifie one grain Quest 2 of wheat doth not onely produce one grain but sometimes Thirty sometimes Sixty sometimes an Hundred for one So by one Sermon oftentimes many are converted yea by one Sermon some thousands have been converted Acts 2.41 and 4.4 Or by this encrease may and is properly meant the divers measure of obedience and degrees of grace in divers hearers of the word of God Secondly to be altered in forme Answ for from a bare Seed it comes to have a new body wherein there is I. Life this is illumination and knowledge II. A root from whence the fruit springs this is conscience or love towards God III. An care filled full with good Corne this is the life and conversation which is replenished with the good workes of righteousnesse and holinesse now as
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
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
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
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
because the King of this kingdom is not terrestriall or from earth but celestiall from Heaven Answ 2 Secondly because the seat of this King is not in earth but in heaven there he raigns and from thence he manifests his justice and power Answ 3 Thirdly because the members of this kingdom are the faithfull who although in regard of their naturall condition they are terrene animall yet assoon as they are admitted into this kingdom they are made celestiall and spirituall For such as the King is such he makes his subjects to be And therefore although the faithfull are conversant in the earth yet they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conversation in Heaven Fourthly because the certain seat of the Subjects Answ 4 of this kingdom is no otherwhere than in Heaven and therefore they are in the earth as strangers and pilgrims and are accounted of the world as Aliens and Forrainers Fifthly this kingdom of Christ is called Heavenly Answ 5 by reason of the government thereof which is altogether celestiall and spirituall VERS 3. Verely I say unto you Vers 3. Except ye be converted and become as little children ye shall not enter into the kingdom of Heaven Except ye become like little children In what sense doth Christ take Children in this place Quest. and how many waies is the word Childe taken in Scripture First we are called Children sometimes when Answ 1 we are humble lowly and poor of spirit as in this verse Answ 2 Secondly we are called Children sometimes when we are without vice and malice as 1 Corinthians 14.20 Answ 3 Thirdly sometimes we are called Children as considered under the Law Gal. 4.1 and 1 Cor. 13.11 When I was a Childe that is When I was under the Law Answ 4 Fourthly we are called Children sometimes because we are yet weak in grace 1 Cor. 13.1 2. Answ 5 Fifthly we are called Children because like Children we have alwaies need to be fed with the word as with milk 1 Pet. 2.2 Verse 7 VERS 7. Woe unto the world because of offences for it must needs be that offences come but woe to that man by whom the offence commeth It is principally necessary that these words should be lively laid open before the eyes and deeply imprinted in the heart of all Christians in these daies amongst whom nothing is more frequent than giving and taking of offence and therefore I will treat of them particularly and something more largely than ordinary Sect. 1 § 1. Woe unto the world because of offences Quest 1 What was the occasion of our Saviours uttering of these words concerning Scandals Answ 1 First some say these words have reference to chap. 17. verse the last where our Saviour speaks of paying of tribute as if he would say ye must rather pay impositions and taxes than give offence because Woe unto the world by reason of offences Answ 2 Secondly some say they were spoken by reason of the Ambition of the Apostles for they desire to know of Christ Who should be greatest in the kingdom of God verse 1. Whereupon our Saviour doth I. Shew them by the humility of Children what their duty is verse 2 3 4 5. Then II. He teacheth them what it is and how dangerous it is to offend one of these verse 6. And III. Then and thereupon handleth the generall Doctrine of Scandals and Offences Quest 2 What is meant by the world which is threatned here by reason of Scandals Answ Men are ordinarily divided into these two ranks namely First into the Church and congregation of the Righteous And Secondly into the Synagogue and assembly of the wicked And these are called the World ordinarily and usually because they are many From whence we may learn Observ That many are subject to this woe that is threatned for Scandals and Offences or the world and many in the world shall sorrow and smart for the offences they give Hos 4.3 Quest 3 How doth it appear that the number of those who are scandalous and offensive in the world are many or that many give offence Answ 1 First it appears from the Author of these Scandals the Devill who is both strong and crafty and vigilant and indefatigable 1 Pet. 5.8 and an enemy unto mankind desiring the destruction and death of all as God desires their salvation and life 2 Peter 3. And therefore he prevails with and against many Secondly it appears also by his instruments who are many but principally these two viz. I. Persons or men that is either First perverse and obstinate who hate all goodnesse and scandalize all good men Or Secondly diabolicall men who like Sathan Answ 2 himself labour to lead others unto Hell along with them and tempt them to be as wicked as themselves as though Iuvat socios habuisse doloris it would be an ease unto them to have co-partners in their misery Or Thirdly beastly and Swinish men who for the satisfying of their lust and unsatiable covetousnesse care not what scandals and offences they give Or Fourthly ignorant men who thinking evill good and good evill do therby frequently give offence to those whose judgements are rightly informed II. Things are sometimes the Devils instrument to work Scandals as well as persons viz. First the sweetnesse delight and pleasure which is in that which is evill And Secondly the difficulty of that which is good The Devil lends men a glasse wherin they see how easie sin is and how hard the service of God is how full of pleasure sin is how painfull the service of God is how delightfull and pleasing to flesh and blood the waies of wickedness are and how tedious and irkesome to our corrupt nature the waies of grace are and the sight of these makes us more prone unto evill and puts us back from that which is good and consequently makes us scandalous and offensive to Christs little ones Thirdly it is further evident that there are Answ 3 many in the world who give offence and scandall to the Children of God because as Sathan is strong and mighty and his instruments subtle and many so we naturally are weak and prone to choose the worst § 2. For it must needs bee or it is necessary Sect Why doth our Saviour here say Quest That it is necessary that offences should come There is a double reason Answ or cause of the necessity hereof namely First in regard of the end and thus Saint Paul saith it is necessary that heresies must come that the good may be known 1 Cor. 11. Secondly offences are necessary in regard of the corruptions of the world for the world it so corrupt and wicked that it is Impossible Observ but offences should come whence we learn That the Gospel shall never be free from scandals Acts. 28 22. and 1 Corinth 4.9 and 2 Pet 2 3. Why will the Gospel bee alwaies Subject to Quest 2 scandals First because men by nature are suspicious and Answ 1 will imagine
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
recapitulation And Answ 3 Thirdly in regard of our Bretheren for by that means we may be the better inabled to help their memories Thirdly this place is thrice expresly repeated for our meditation to teach us That the punishments Observ 4 and torments of Hell and the eternity thereof are alwaies to be meditated and remembred Quest 1 Why must we thus meditate of the bottomelesse pit and the torments thereof Answ 1 First because it will be a means to preserve us from sin And Answ 2 Secondly to weane our affections from this wicked world And Answ 3 Thirdly it will make us more carefull to prepare our selves for Heaven And therefore let us meditate and seriously remember these three things viz. I. How suddenly we may be called by death unto judgment And II. How severely we shall be judged Index nec pecuniâ nec penitentiâ c. August de Symbol No bribe can be fastned upon that Iudge no tears will prevail with him Tum Potentissimi Reges-Aristotelis Argumenta-non proderunt Hier. Epist ad Heliodorum At the day of judgment the most potent Princes shall find no more favour then the poorest persons yea then neither Tullies Rhetorick nor Aristotles Logick will a whit avail them III. Meditate how inevitable Hell is and how impossible it is for a wicked man to avoid the eternall punishment thereof It is impossible for men by any art or power or pollicy to shunne death and as impossible to escape judgement after death and alike inevitable is punishment after judgment unto all that are wicked dying without Repentance for Christ hath preached and the Holy Ghost thrice repeated That those who will not cut off and pluck out and cast from them their sins shall together with their sinnes be cast into Hell Fire Verse 10 VERS 10. Take heed that ye despise not one of these little ones For I say unto you that in heaven their Angels do alwaies behold the face of my Father which is in Heaven Sect. 1 § 1. Their Angels The Rhemists urge these words to prove the Object 1 protection of Tutelary Angells a great dignity and marvailous benefit it is say they that every one hath from his nativitie an Angell for his custody and patronage against the wicked before the face of God Hâ—er s And the thing is so plain that Calvin dare not deny it and yet he wil needs doubt of it Lib. 1. Institut cap. 14. § 7. First Calvin doubteth not of the Protection of Answ 1 Gods Angels but whether every one hath a severall Angell appointed for his custody from his nativitie that he justly doubts because no place of Scripture evidently proves it Secondly this the Scripture doth avouch that Answ 2 sometimes one Angell hath the charge of a great many men sometimes many Angels are ready for the defence of one man yea all the Angels with one consent do wait for our preservation as is proved clearly by Calvin in the place cited Thirdly Hierome doth not mean that every Answ 3 one hath his severall Angell for he alleadgeth for the proof of his exposition Paraphrase The Angell of Ephesus Thyatyra Philadelphia and the rest Where if the word Angell were to he understood of heavenly spirits yet it is one Angell for the Church of a whole City and not for every person one Fourthly Chrysostome affirmes that by Angels Answ 4 here are understood not the inferiour but the superiour whereby he signifies that every one hath one superiour Angell alone but yet that he may have divers other inferiour Angels See Cartwright and Doctor Mayers The Papists urge this place amongst others Object 2 for the proof of the invocation of Saints In these places say they Zachar. 1.12 Revelat. 8.3 Daniel 10.13 Psalm 91.11 Matth. 18.10 the Angels intercede for the living and have care of them in particular And therefore much more ought the Spirits anâ— soules of men so to doe and consequently we may call upon them First in some of the places quoted the Holy Answ 1 Ghost speaks of the intercession of Christ for his Church Secondly the Argument is sick of a Non sequitur Answ 2 The Angells intercede for the living and care for them in particular therefore so do also the souls of the deceased follows not because to the Angels is committed the care of the faithfull in the earth as appears from this verse and Psalm 91.11 and Heb. 1.14 But wee reade of no such charge or power given to the deceased Saints Thirdly in Revelat. 8. Iohn declares a vision Answ 3 wherein by Saints he understands the Saints on earth and not them in Heaven and by the Angel he understands Christ as Daniel 10.13 Fourthly in this place here is nothing at all of Answ 4 the intercession of Angells in particular Scharp de eccles triumph 38. § 2. They behold the face of my Father Sect. 2 What is meant here by the face of God or Quest 1 how many waies it is taken in Scripture First sometimes the face of God is taken for Answ 1 his presence in generall as Genes 4.16 Iudg. 6.22 Iob. 1.12 and 2 7. Psalm 89.14 and 96.13 Zachar 2.13 Answ 2 Secondly sometimes the face of God is taken for his familiar presence as Genes 3â— 30 Exod. 33.11 Numb 12.8 and 14.14.15 Deut. 5 4. and 34.10 Answ 3 Thirdly by face is sometimes signified and meant the sight knowledge and acknowledgement of God Iob 1.11 and 2.5 and 13.20 Psâ—l 10.11 and 51.9 and 139 7 Eccles 8.8.12.13 Esa 26.17 and 65 3. Ierem. 4.1 and 16.17 Hos 7.2 Ionah 1.3.10 Answ 4 Fourthly sometimes by Gods face is meant his presence in the Temple Sanctuary Holy worship as 1 Samuel 2.18 and 13.12 and 21.6 and 2 King 13.4 and 2 Chron. 34.27 Psalm 95.2 and 119.58 Ierem. 26.10 Hag. 1.12 Zach. 7.2 and 8.21 c. Answ 5 Fifthly the face of God is sometimes taken for his presence in Heaven as in this verse and Psalm 16.11 and 1 Cor. 13.12 and Revelat. 22.4 And Answ 6 Sixthly sometimes for his providence Psalm 104.29 And Answ 7 Seventhly for his love mercy and favour as Exod. 33.14 Esa 63.9 And Answ 8 Eighthly sometimes for the Majestie glory and terrour of God Exod. 33.18 Iudg. 5.5 Nehem 1.5 6. Psalm 68.8 and 97.5 and 114.7 Esa 63.1 2. Ioel 2.6.10 And Answ 9 Ninthly sometimes face signifies anger and revenge Numb 10.35 Ierem. 3.12 and 4.26 and Psalm 21.10 and 1. Peter 3.12 And Answ 10 Lastly by Face is meant Gods remembrance to punish those that are wicked Nehem. 4.5 and Ierem. 18.3 Quest 2 What is the nature and property of Gods Face Answ 1 First it is invisible and cannot be seen Exod 33.20 23. by mortall eye Answ 2 Secondly it is our hope and trust Proverb 17.15 Answ 3 Thirdly it is sweet and most delectable Psalm 89.14 Answ 4 Fourthly it seeth al things for the proof hereof see the places quoted above Answer 3. of the former Question Quest 3 What is required
the censure of the Church for Christ said to Peter Dic Ecclesiae c. Tell it to the Church and if he will not hear the Church c. Therefore Peter and his successours are not the supreme Judges for here he is referred to the Church Willet Synops pag. 1304. Sect. 5 § 5. Let him be unto thee as an Heathen man and a Publican Quest 1 What is meant by these names of Heathen man and Publican Answ Something hath been said of the meaning of them before Sect. 1. as also in the generall questions before that Section I do therefore here but onely adde this That to esteem one as an Heathen man or Publican is not to hate him but not familiarly to use him or not to be familiar with him who despiseth the voice of the Church Quest 2 Why must we shun the society intimacie and acquaintance of him who will not hear the Church Answ 1 First for our own sakes lest we should be taintâ—d animated and emboldned by them to do the like and so we make our selves odious unto all who are good Answ 2 Secondly for their sakes who do despise the voice of the Church that they may be ashamed of their contempt This answer is given by Saint Paul 2 Thes 3.6 14. We command you to withdraw your selves from those who walk disorderly and have no company with those who are disobedient to our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he may be ashamed where the word is most significant for it denotes such a perturbation of the minde that he who is affected therewith seeks up and down where he may hide himself for shame For as nothing animates a sinner more than to see Christians yea the Professours of Religion to love him and delight in his company so nothing humbles a sinner sooner than to see that all good men withdraw themselves from his society and friendship Now this Christian subduction or alienation is not like the subduction of the Anabaptists which is conjoyned with hatred and execration but our withdrawing of our selves from the contemners of the Church is an Argument of our love unto them yea we must not simply or totally withdraw our selves for the Apostle exhorts us to admonish and counsell those whom we must not be familiar withall and how can we admonish them except we go unto them and labour to reduce them into the right way Answ 3 Thirdly we must have no commerce or fellowship with those who despise the voice of the Church for the Churches sake and the edification thereof Thus Saint Paul exhorts the Corinthians to excommunicate the incestuous person and to give him over to the Devill lest he should infect others for a little leaven sowers the whole lump 1 Cor. 5.7 Answ 4 Fourthly we must not be familiar with those who will not hear the Church for the Lords sake or for his glories sake for when wicked and prophane persons are tolerated yea loved and entirely acquainted and affectionatly endeered unto the Professours of Religion it causeth the name of God to be evill spokâ—n of and blasphemed among the Gentiles for those who tolerate such Cameron de Eccles are thought to be like those who are tolerated 1 Tim. 6.1 How many sorts of sinners doth our Saviour Quest 3 intimate or imply in these verses Vincentius Serm. hyemal pag. 540. observes Answ that there are four kind of sinners here pointed at and withall how every sort are to be handled viz. First there are some simple and corrigible sinners who when they have offended and are reproved thank the reprover and are sorry and satisfactory for the offence Now of these our Saviour saith If thy brother sin against thee tell him his fault between him and thee admonish him secretly because he will quickly be convinced of the wrong done and make thee satisfaction Secondly there are some who are proud and presumptuous sinners who presume too much of themselves and stand too much upon their own justification Now of these our Saviour speaks when he saith Take one or two with thee that by their words and perswasions they may be the sooner convinced of their offences and errours Thirdly there are obdurate obstinate and perverse sinners who are led by the spirit of contradiction and obstinacie and will be counselled advised and perswaded by none Now these must be referred to the Church that by her power and authority they may be convicted and humbled Fourthly there are others more prophane malicious and incorrigible sinnners who neither regard the admonition of their Brother whom they have offended nor of their Brethren who in love advise them nor of the Church but disobey all despise and slight all Now these our Saviour saith must be held as Heathen men and Publicans Vers 18. Verely I say unto you Vers 18. that whatsoever ye shall binde on earth shall be bound in heaven and whatsoever you shall loose on earth shall be loosed in heaven Because much was spoken of these words before chap. 16 19. I therefore here adde onely a word or two What is meant by binding and loosing Quest Answ For answer hereunto we must observe that these words ligare solvere to binde and loose were usuall in the Church of the Jews and therefore the signification of them was well known and understood when Christ was corporally in the earth for in the Judaicall Church ligare to binde did signifie Interdicere Prohibere to interdict and prohibit and Solvere to loose signified Iubere permittere to command and permit and therefore in their language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Prohibere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Permittere And thus they have a saying Davidem Ezechielem nihil ligasse quod nen esset ligatum in lege Wherefore to bind is to pronounce something to be prophane and on the contrary to loose is to pronounce something to be lawfull this therfore is our Saviours meaning Whatsoever the Church shal declare to be unjust the cause being truly and throughly known those things Gâ—d will decla e to be unjust and on the contrary thâ—se things which the Church shall declare to be just those God also will declare just a Cameron de Eccles Argum. This place is produced by our men against the Papists who affirm the keys to be promised only unto Peter They argue thus If the Keys were by Christ promised unto Peter only then they were given by him also only unto Peter for he performes what he promises But the Keys were given to all the Apostles and not only to Peter as appears by this verse Therfore they were not promised only unto Peter If the studious Reader would see this Argument canvased to and fro let him reade Amesius Bel enerv tom 1. pag 162. ad 167. And because it is so largely handled there I will but briefly prosecute it and frame the Argument thus To preach the Gospel and to have jurisdiction of government do both belong
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
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
And it was the third houre when they crucified him St. Iohn 19.14 saith it was the preparation of the Passeover and about the sixt houre they delivered him to be crucified St. Luke 23.44 saith It was about the sixt houre and there was darknesse over all the Land Now the summe is this that Christ was crucified at the 3. and 6. houre the 3. houre being ended Sect. 5 and gone the sixt houre going but not ended § 5. He saith unto them goe ye also into my Vineyard Observ We see here that the Labourers stand all idle untill they be called to teach us that the beginning of all grace and goodnesse is from Gods call and not from our selves Whence it may be demanded Why doth God then blame any for disobedience and wickednesse Why doth he not call them Quest seeing he knowes that they can doe nothing without his call Answ There is a double call namely First a generall call by the word Proverb 1.24 and 8.1.3 c. and 9.3 c. Now every Christian is thus called therfore the fault is in themselves because they willingly sleight despise this call Secondly there is a particular call and that is when men are inwardly moved by the Spirit Now J perswade my selfe that there are none which live under the generall call of the word but they have also the particular call of the Spirit which moves them unto repentance and obedience Now this particular call is threefold viz. I. Unto the externall society of Christ and thus the Apostles were called to follow Christ Matthew 4.19 c. and 9. And II. Unto internall grace and this is twofold namely First generall from which a man may fall Mat. 20.16 and 22.14 Galath 5.13 And Secondly reall and effectuall Rom. 8.28 c. Cantic 2.10 and 5.2 4. And therefore it is not sufficient for us I. To be called generally by the word of God Or II. To be called generally by the Spirit of God for the stony ground heard with joy But wee must learne and labour First to be changed and to be made new creatures 2. Corinth 5.17 Gal. 6.15 And Secondly to be humbled by a lowly confession and acknowledgement yeelding our selves to be the Liege Seruants of God 1. Corinth 16.20 And Thirdly to deny our selves Mat. 16.24 And Fourthly to labour to bring every rebellious thought in obedience unto the Spirit 2. Corinth 10.4 And III. There is a particular call unto particular callings and functions and thus Bezaleel and Aholiab were called thus Saul and David were called and thus Ministers are called to the worke of the Ministery VERS 8 9 10 11 12 13 14 15 16. And when even was come Vers 8 9 10 c. the M. of the Vineyard said unto his Steward call the Labourers and give them their hire beginning at the last till thou come to the first And they which were hired about the eleventh houre came and received every man a peny Now when the first came they supposed that they should receive more but they likewise received every man a peny And when they had received it they murmured against the master of the house saying these last have wrought but one houre and thou hast made them equall vnto vs which have borne the burden and heate of the day And he answered one of them saying Friend I doe thee no wrong didst thou not agree with me for a peny Take that which is thine owne and goe thy way I will give to this last as much as to thee Is it not lawfull for me to doe as I will with my owne Is thy eye evill because I am good So the last shall be first and the first last for many are called but few chosen Sect. 1 § 1. So when Even was come c. Bellarmine lib. 1. de Sanctorum beatitudine cap. 1. produceth this place to prove that the soules of the Saints doe not enjoy the beatificall vision and sight of God untill the Resurrection and he argues thus Object The Master of the family calls all the servants at night and gives them their hire Now by Night is understood the Resurrection as by the Penny is meant Life everlasting And therefore untill the Resurrection they doe not enjoy the Joyes of heaven or the presence of God Answ 1 First Chrysostome in hunc locum admonisheth us not to straine every particular of a Parable but onely to consider the scope of Christ in the propounding thereof Now the scope of our Saviour seemes to me to be threefold namely I. That all the elect shall be endued with life eternall at what houre soever they be called And II. To shew that the Fathers and Saints in the new Testament labour a shorter time then did they in the old that is the elect obtaine Heaven sooner in fewer yeares now under the Gospell then they did under the Law And III. To teach us that not alwayes they who are first called come first to Heaven for often they who are later called come sooner to their journeyes end Answ 2 Secondly suppose we should admit and grant that our Saviour speakes here of the last publike and generall Judgement yet this would not take away the particular Judgement in which there is given to every man as soone as he departs out of this life a part of his reward Sect. 2 § 2. Give them their hire Object 1 The Papists say That a man may truly satisfie the wrath of God for the punishment due unto sinne by his good workes and Bellarmine de poenit Lib. 4. Cap. 8. produceth this place for the proofe hereof arguing thus Jf good workes may merit or deserve eternall life then much more may they avert and turne away temporall punishments But the first is true from this place where the Kingdome of God is called wages or reward and 2. Timoth. 4.8 it is called the crowne of Iustice which God the just Iudge shall give where the Apostles intimates That t is a reward justly given to mens deserts Therefore good workes may much more redeeme temporall punishments Answ Wee utterly deny that heaven can be merited with good workes For First St. Paul having first said The wages of sinne is death addeth further but the gift of God is eternall life Rom. 6.23 Where he calleth it a gift and not wages Secondly it is called in this parable a reward or wages but not in respect of the workemans labour but of Gods covenant and promise For I. Jf it were by desert then he that laboured twelve houres had deserved more then he that wrought but one As St. Ambrose saith de vocat Gentium Lib. 1. Cap. 3. Hora undecima intromissos in vineam c. They which were sent into the Vineyard at the eleventh houre the divine indulgence made equall to the Labourers of he whole day not paying the wages of their labour but powring out the riches of his goodnesse c. that they which endured much labour and received no
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
word of God Deut. 18.20 Gal. 1.8 Ezech. 13.3 14. and 1 Timoth. 1.3 and 6.3 Although Teachers should neither doe nor speake against the truth 2 Cor. 13.8 Thus the Papists teach I. That the Father may be painted contrary to Deut. 4.15 And II. That Creatures may be worshipped contrary to Acts. 10.26 Revel 19.10 and 22.9 And III. They teach humane devices and will-worship contrary to Colos 2.18 23. Eleventhly they teach divellish doctrines 1 Tim. 4.3 And Twelfthly they despise Authority 2 Pet. 2.10 Iude 8. Thirteenthly they teach lyes and Pias fraudes godly deceits Ierem. 29.9 and 1 King 13.18 How may we beware and avoyd these or What Quest 3 are the remedies against false Teachers and deceitfull workmen Answ 1 First we must not be too credulous and inconstant Ephes 4.14 Heb. 13.9 Answ 2 Secondly we must be frequent and diligent in hearing and reading the word of God 1 Pet. 2.2 Answ 3 Thirdly wee must search the Scriptures and examine those things which are taught by the Scriptures Iohn 5.39 Acts 17.11 Answ 4 Fourthly we must pray unto God to give us wisedome and understanding and to leade us in his truth Iam. 1.5 Psal 119.33 Sect. 2 § 2. Shall bee saved Obser Our Saviour by these words would teach us That the end of all the Promises the perfection of man the very complement of happinesse and the chiefest felicity man can expect or looke for is to be saved with CHRIST in the Kingdome of heaven Read Matth. 5.3 8 10. and 13.43 Marke 10.30 Luke 12.32 and 22.29 and Iohn 3.15 16 36. Quest 1 How doth it appeare that salvation is mans greatest felicity Answ It appeares thus because we were created unto this that God might be glorified by our conjunction with him We were created in the Image of God for these ends viz First that we might enjoy him for a time in grace And Secondly that at length we might enjoy him for ever in glory We I. Know God darkely and imperfectly And II. At last we know him perfectly and clearely 1 Cor. 13. We are now in darkenesse and the image of God is naturally obliterated in us but it shall be restored againe in the knowledge of God Iohn 17.3 and that First in grace And Secondly afterwards in glory which is called life eternall Quest 2 Who are here blame worthy Answ Those who are carefull for all other things and onely carelesse of Heaven and their everlasting happinesse Here observe foure degrees of such men namely First some at first are like bruit beasts wallowing in pleasure and wholly following sense and appetite when they are weary of this then Secondly afterwards they become foolish Rom. 1.21 turning from pleasure unto the world and riches and oppressions and cruelty and covetousnesse and deceit thinking gaine godlinesse 1 Timoth 6. Thirdly then they grow sluggish in Religion beginning with Balaam to wish for heaven and happinesse but in the meane time doe nothing for the obtaining thereof Fourthly if they doe performe any Religious duties and holy exercises then by and by they grow proud Pharisees hoping to obtaine heaven by their owne endeavours or workes of righteousnesse or outward observances and here stop dreaming of salvation and resting in these dreames untill being awakened unto Judgement they find that they are but wels without water and lamps without oyle Quest 3 What is here required of us To labour and endeavour to be made partakers of this salvation Here observe that there are two things to be laboured for Answ namely First that we may enjoy Christ Philip. 1.23 This is the first in our intention though the last in execution and it is a good degree and step unto heaven to long for it and above all things to desire it And Secondly that we may obtaine Christ This goes before the other in worke for we must obtaine Christ by faith on Earth before we can enjoy him in Heaven And therefore we must deny our selves and goe out of our selves placing no confidence or trust in our selves at all but onely in CHRIST JESVS labouring to apply him by faith unto our soules Iohn 5.24 And endeavouring to encrease in obedience faith and all graces untill we enjoy him fully in heaven § 3. This Gospell of the Kingdome Sect. 3 What names Quest or Epithets are given to the Gospell in the word of God First it is called the Gospell and word of God 2. Answ 1 Corinth 2.17 and 11.7 and Ephes 6.7 And Secondly the Gospell of CHRIST Marke 1.1 Answ 2 Colos 3.16 And Thirdly from its quality it is called the good word of God Hebr. 6.1 and 1. Timoth. 4.6 and good seed Matth. 13.23 and sound doctrine Titus 2.1 And Fourthly the Gospell of the Kingdome of God Marke 1.1 and in this verse And Fifthly the word of grace and salvation to those who believe Rom. 1.16 and 1. Corinth 1.21 and Ephes 1.13 14. And Sixthly the word of life Philip. 2.16 both because it shewes us that faith is the way and meanes to come unto life and also because it is a meanes to beget faith and spirituall life in us Seventhly it is called the word of reconciliation and peace because it shewes unto us that reconciliation which is wrought betweene Christ and us 2. Corinth 5.18 19. Ephes 6.15 And Eighthly the word of truth Colos 1.5 and 2. Timoth 2.15 and 1. King 10.6 and 17.24 And Ninthly the word of faith Romans 10.8 And Tenthly the eternall Gospell Revelat. 14.6 And Eleventhly the doctrine of the Spirit 1 Cor. 2.4 And Twelfthly the sword of the Spirit Ephes 6.17 And Thirteenthly it is called seed Matth. 13.33 because it brings forth fruit according to its proper kind And Fourteenthly foode Matth. 24.44 49. And hence feeding is sometimes put for Preaching as Iohn 21.15 And Fifteenthly the word of the crosse because it layeth downe and sheweth unto us the history of CHRIST crucified 1 Cor. 1.17 23. Galath 6.14 And Lastly it is called the Gospell of the glory of Christ 2 Cor. 4.4 and Ephes 1.5 6. and 1 Tim. 1.11 and Ephes 1.12 17 18. The names of the Gospell shew its nature excellency and worth Sect. 4 § 4. This Gospell shall be preached in all the world Object Bellarmine de Roman Pontif. Lib. 3. Cap. 4. urgeth this place as an Argument to prove that Antichrist is not yet come because before the comming of Antichrist the Gospell must be preached in all the world for at his comming all exercise of Religion shall be hindred by reason of the great persecution which shall be under him But there are many great Countries which never yet heard of the Gospell and therefore as yet it hath not bene preached in all the world and consequently Antichrist is not yet come Answ 1 First there is nothing here at all of the comming of Antichrist that being added onely by the Cardinall our Savior layes downe this Proposition viz Before Christs second comming the Gospell shall be preached in all the
words where the carkase is that is the body there will the Eagles that is the spirits of the blood be gathered together The absurdity of this exposition is clearely shewed by Mr. Foster in his spunge to wipe away this Weapon salve and J doe not beleeve that Mr. Floud who so stoutly maintaines the lawfulnesse of that wonderfull salve against him will defend this exposition or undertake to prove this to be the sense of this place Secondly Origen by the carkase understands Answ 2 the Church by the Eagles the Doctors of the Church and by their gathering together their union and consent in the faith of CHRIST crucified Thirdly some by Carkase here understand the Answ 3 passion of Christ by the Eagles the Saints and by their gathering together the efficacie of his merits sufficient for all Hierome Fourthly others understand this place to be an Answ 4 adumbration of the day of judgement by the carkase understanding CHRIST the Iudge by the Eagles the soules going to judgement and by the gathering together the generall judgement Thus Chrysost Hilar. Ferus Aretius Stella Maldonat Fifthly others interpret this place of the Saints ascending Answ 5 up into heaven whether Christ hath carried his humane body which suffered death for us that where CHRIST now is there all his Saints shall ascend and be hereafter Thus August and Gregor and Muscul And this seemes to be the truth for the Disciples Luke 17.37 had asked Christ whether the Elect should he taken To this Christ answers wheresoever the body is c. In which similitude we must observe That as the nature of the Eagle is to flye unto the carkase though it be farre off so the faithfull and heavenly Eagles above all things long to feed of Christ and to be where he is And againe as the Eagle is content with the carkasse in what place soever it is so the Elect regard no more nor more then this to be where CHRIST is VERS 30. Vers 30 And then shall appeare the signe of the Sonne of man in heaven What is meant by the signe of the Sonne of man Quest I dare not undertake to determine this question Answ but in the handling of it will onely doe as many more have done before me that is shew the opinions of others and which of them J rather adhere unto First Lyranus thinkes that this signe shall be the Answ 1 signe of the Crosse and Speare and nailes and other instruments of Christs death altogether and not any one of them onely Secondly Lactantius is of opinion that before Answ 2 Christ descend to judgement Cadet repente gladius é Coelo a sword shall suddenly fall from heaven that the righteous may know that the Captaine of the Lords hoast is comming Lactant. lib. 7. Cap. 1. Thirdly Zaga Zabo the Aethiopike Bishop Answ 3 saith That CHRIST shall beare the crosse before him in manu gladium and a sword in his hand to avenge himselfe upon his crucifiers and all the enemies of his Crosse Damianus de morib Aethiop Answ 4 Fourthly some by this signe understand the signe of the Crosse onely but yet with some differences For I. â—ome thinke this signe shall be the signe of the Crosse in mens foreheads II. Others think that this signe shall be a banner with the signe of the Crosse in it displayed before in signe of victory Gloss interlin III. Others avouch that the Sonne of man shall appeare in the day of judgement with a Crosse borne before him Bellarm. de sanct Lib. 2. Cap. 28 et Rhemist in hunc locum et Chrysost et Muscul And Chrysostome renders the reason why this sign of the Crosse shall appeare namely for the justification of Chrst when he shall enter into judgement with his enemies as if a man being hurt by the throwing of a stone at him should bring the stone along with him unto judgement for the quicker convincing and greater confusion of him that threw it at him Musculus thinkes that it shall be borne in triumph against all the wicked and also against the Prince of the world himselfe both to shew the freedome and deliverance of the Elect and also to declare unto all the world that this JESUS which was crucified is the Almighty Lord of Heaven and Earth Answ 5 Fifthly some thinke that by this signe is meant the very body of CHRIST having the testimonies of his sufferings upon it that is the wounds of his hands and feet and side and Chrysostome thinkes that this may be And Dr. Willet doth incline to this rather then the former although simply he assents to neither It is more like saiâ—h he that Christ at his comming should shew the markes and prints of the nayles and speare in his body then the signe of the Crosse for those were felt and seene in his body after the Resurrection so was not the other but it is a bare conjecture without any ground of Scripture that the wounds are either now in Heaven to be seene in the glorious body of Christ or that they shall be beheld and looked upon in the day of Judgement The wicked indeed shall behold him whom they have pierced but it followeth not thereupon thâ—t he shall appeare as pierced How is it possible that either the body of Christ being perfectly glorified should still retaine any spots or blemishes or that they could be espied in so glorious a body which with the brightnesse thereof shall obscure the Sunne Answ 6 Sixthly our Ecclesiasticall Expositors doe understand the signe of the Sonne of man to be the Sonne of man himselfe Caelesti potentia praeditus quasi signo in sublime erecto c. Being endowed with celestiall power as with a signe he shall turne the eyes of the world towards him Calvin et P. Martyr Answ 7 Seventhly the signe of the Sonne of man in the heavens is nothing else as J conceive but his conspicuous and glorious appearing who shall come in great glory as a signe in the heavens to be seene of all the world Now I cannot imagine that it signifies any such visible signe as is formerly conceived in the five former answers because it is said Mark 13.19 and Luke 21 27. Then shall they see the Sonne of man Whereby it appeares or at least seemes that the signe of the Sonne of man is the Sonne himselfe in his glorious appearing Eighthly it is great presumption so boldly to Answ 8 affirme as Bellarmine doth that it shall be the signe of the Crosse having no Scripture for it at all Other signes we find that Christ hath appeared with as the signe of the Raine-bow Revelat. 10.1 with a two edged sword Revelat. 1.16 and with a booke in his hand Revelat. 10.2 Now wee have more reason to beleeve that Christ may appeare with those signes by the which he hath sometime shewed himselfe then they have for the signe of the Crosse VERS 31. Vers 31 And he shall send his Angels with a great
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
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
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
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
and Scribes that hee here admonisheth all his to excell them and not to follow their steps but rather to outstrip them Answ There was in the Righteousnesse of the Scribes and Pharisees a fourefold Hypocrisie which our Saviour justly reprooves the first consisted in externall righteousnesse without internall whereof Christ speaketh saying yee Pharisees make cleane the outside of the cup and of the platter but the inward part is full of ravening and wickednesse Yee fooles did not he that made that which is without make that which is within also d Luk 11.36 And againe Woe be unto you Scribes Pharisees Hypocrites for ye are like unto whited tombs which appeare beautifull outward but are within full of dead mens bones and of all filthinesse e Mat. 23.27 that is outwardly ye appeare righteous unto men but within ye are full of hypocrisie and iniquity The second consisted in an externall holinesse also but preposterous and defective because they were scrupulous in trifles but negligent in things of weight hence Christ saith unto them wâ—e be unto you Pharisees for yee tithe the mint and rue and passe over judgement and the love of God f Luke 11 42. and the weighty matter of the law g Mat. 23.23 The third Hypocrisie of the Pharisees was a verball not a reall a famed not a true observation of Gods commandements which Christ taxed in them saying whatsoever they bid you observe that observe and doe but doe not according to their workes for they say and doe not h Mat. 23.3 The fourth Hypocrysie of the Pharisees was vaine glory for in all their actions of religion they sought the glory and praise of men as our Saviour in the next chapter doth plainely prove Now from this fourefold hypocrisie of the Scribes and Pharisees Christ dehorteth all Christians by a motive of heavenly blisse in this verse as if our Saviour would say labour I. that your righteousnesse may be externall and internall II. that you may be more carefull of the performance of substantiall and reall things then of circumstantiall and rituall III That your religion may not consist in a verba profession but in a reall practise IV. Be not proud or vaine glorious in the duties which you performe but seeke the glory of God in all your actions and then assure your selves that your righteousnesse exceeding the righteousnesse of the Scribes and Pharisees you shall certainely enter into the Kingdome of heaven i Copley observ doctr et mor. fol. 101. What sort of righteousnesse is it which our Saviour taxeth here in the Scribes and Pharisees Quest 2 Answ There are three kinds of righteousnesse viz. Distributive Commutative and Directive or Regulative now they were faulty in all these For first they honoured rich men and despised poore men and therefore transgressed the lawes of Distributive righteousnesse Secondly they did wrong deceive and injure their neighbours by oppression and fraud and therefore violated Commutative righteousnesse Thirdly they did not governe or regulat their lives aright making no conscience of the sinnes of the heart because men saw them not yea obeying outwardly the Commandements of God either for feare of punishment or the praise of men or the gaine of worldly things and the like base ends and therefore sinned against that Righteousnesse which the Lord had expressed in his word for them to regulate their lives and conversations by k Anton. Part. 3. Titul 18. cap. 5. Sect. 4. col 2. § 5. Of the Scribes and Pharisees Who were the Scribes and Pharisees First a Scribe is a name of office whereof Sect. 5 there were two sorts among the Jewes First Quest 1 Civill who were like publique Notaries and Answ 1 did register the affaires of Princes and such an one was Shimshai Ezra 4.8 Secondly Ecclesiastical who were imployed in the expounding of the Scripture such an one was Ezra himselfe chap. 7. verse 1.5.6 and those who are mentioned Mat. 13.52 23.2 such are meant in this place to wit men in Ecclesiasticall Office descending from the Tribe of Levi who expounded the law unto the people and these were all one with the Priests and Levites under the law wherefore Ezra is called both a Scribe and a Priest Nehem. 8.1.2 Answ 2 Secondly the name Pharisee betokeneth a sect not an office for there were three speciall sects among the Jewes namely the Esseenes the Saduces and the Pharises The Esseenes were like popish Monks and Fryers which did separate themselves from the people vowing and dedicating themselves to live in perpetuall sanctitie The Saduces were a sect who did expound the law according to the letter and syllable and withall denied the Resurrection and the immortalitie of the soule as is plaine Acts 23.8 The Pharisees were such as did forsake the common exposition of the Scribes teaching and framing a more exact and strict exposition of the law according to the traditions of the Fathers and these were most holy outwardly and of chiefe account among the Jewes and such an one was Paul Acts 23.6 and 26.5 yea sometimes the Scribes and Pharisees were all one that is the Pharisees were also Scribes as appeares thus Iohn 1.19 it is said The Jewes sent Priests and Levites which were Scribes as was shewed before Answer 1. unto Iohn and verse 24. They who were sent unto Iohn were Pharisees Why doth our Saviour mention onely the Quest 2 Scribes and Pharisees and not the Publicanes also must wee not exceede them in righteousnesse also as well as the other or are the Publicanes better then the Scribes or Pharisees First the Scribes and Pharisees were not Worse then the Publicanes in regard of their present condition for they had attained unto a higher degree or measure of holinesse then they the Pharisees being pure in their outward man but the Publicanes Answ 1 polluted Better then the Publicanes in regard of true repentance and conversioÌ„ but rather worse for the Publicanes confesse they are sinners but the Scribes Pharisees think themselves wronged when they are so called l Ioh. 9.40 Secondly our Saviour names the Scribes Answ 2 and Pharisees and not the Publicans for these two causes First because he would convince that pride which was not hid but openly discovered in the Pharisees but in the poore and contemptible Publicans there was none and therefore Christ doth not name them Secondly because he would admonish his Apostles to take heed that they were not deceived now they were not so prone to be seduced by the Publicans as they were to be carried away with the leaven of the Pharisees and therefore our Saviour names these and not those VERS 21. Yee have heard that it was said by them of old time Thou shalt not kill Vers 21 and whosoever shall kill shall be in danger of the judgement § 1. It was said by them of old time Why doth our Saviour alledge or recite these Sect. 1 words Quest 1 To teach us Answ that
Antiquity is not alwayes true it may bee said of Old and yet bee false Tertullian saith Quod antiquissimum verissimum Quest 2 that which is most ancient is most true And the Prophet directed by the Spirit of God commands us To seeke and aske for the old pathes where is the good way and walke therin m Ier. 6 16. How then doe we say that Antiquitie is not true We must distinguish betweene a double Antiquity namely Prima the first or Antiquissimum and this we grant according to Tertullian to be verissimum Answ for what is most ancient is most true Secunda the second and this is oftentimes false for thus wee may prove murder from Caine Drunkennesse from Noah ancient religions of the Heathens which were full of superstition yea sacrifices of humane flesh all which are of great antiquity And therefore our Saviour urgeth the Jewes to looke ad primam to the first Antiquity from the beginning it was not thus Matth. 19.8 Quest 3 Why may wee not assent unto Antiquitie although it be not most ancient Answ 1 First because at the best they are but humane authorities and therefore being subject to error we must be very wary how wee subscribe unto them this the Lord admonisheth his people of in these words What is the chaffe to the wheate where the Word of God is compared to wheate and the words or writings of men to chaffe Answ 2 Secondly because truth hath beene revealed unto the world by little and little and not all truths of old time and therefore neither every ancient opinion is true nor every recent tenet false as wee may see by an example or two The Apostle saith The God of this world hath blinded their eyes n 2 Cor. 4.4 Irenaeus Tertullian Augustine yea all before Hierome understood this of the Lord who is blessed for ever but Hierome expounds it of the Divell who is accursed for ever Now the first interpretation is more ancient but the second is more true as all expositors doe now acknowledge Moses saith o Gen. 6.2 The sonnes of God saw the daughters of men that they were faire c. Iustine Origen Tertullian Philo Iosephus and divers others understood this of the sinne and fall of the Angels but now all agree that by the sonnes of God are meant not the Angels but the posterity of Seth who married with daughters of the posterity of Cain Here also the first opinion is more ancient but the second more true It was a common errour maintained by all before Augustines time that the Angels were created long before the world and he holding that they were created within the six dayes it was called inventum Augustini And yet hee which was later spake more true than those who were long before him Answ 3 Thirdly many of the ancient Fathers were Heretickes and therefore Antiquitie is not alwayes to be assented unto Tertullian and Cyprian were Montanists wherefore Hierome calls them Haeresiarcha Arch-heretickes Irenaeus Iustinus Papias Tertullian Lactantius were Ghiliasts Origen in many things so faulty that although he often doth hit the marke yet where he misseth none roves so far or erres so grossely as he doth In libris doctorum inveniuntur prava Anselmus In the writings of the Ancients are many slips Dum errorem destruunt in alterum incidunt Senensis While the Fathers laboured to avoid one errour they often fell into another Fourthly the ancient Fathers would not Answ 4 have us embrace their opinions except we finde them consonant unto the holy Scriptures And therefore without this tryall Antiquity is not to be our rule Nolo authoritatem meam sequaris Angust epist 112. ad Paulin. I would not have thee to follow my directions or to build thy faith upon my opinions Solis Scripturis canonicis hanc authoritatem timorem c. August epist. 19. but onely respect the authority of the Canonicall Scriptures and regulate both thy opinions and practise thereby May we not build our faith upon the ancient Quest 4 Fathers First the Papists sometimes say absolutely Answ 1 yes thus one of them Greg. a Valent. tom 3. pag. 291. d saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediately without any other examination they might embrace that Doctrine which the Fathers of old judged to be true So another Brist Mot. 14. cries out what the Fathers beleeved I beleeve what they held I hold what they taught I teach what they preached I preach Secondly some of the Papists are not so lavish Answ 2 as these but limit their answer thus that which all the Fathers deliver with one consent is infallibly true and a sure Rocke for us to build our faith upon This seemes reasonable if it were not a stale to deceive us and a meere jugling tricke to bleare our eyes for wee must know what they meane when they say All the Doctors or the Fathers consenting in one are to be assented unto The meaning whereof is not that they know the judgement of all at any time unlesse it be very rare but this is it p Greg. 4 Valent. tom 3. f. 290. They are to be counted All the Doctors whose authority is such that the circumstances of their learning piety and multitude considered they alone may justly be regarded and the rest neglected as no body if they be compared with these And thus one or more Doctors erring may be pressed with the authority of the rest Here wee see one brave device that although they brag of all the Fathers and say they will refuse nothing wherein they all consent yet when it commeth to scanning they have no hope so much as to finde this consent of all but referre it to their owne discretion wisely to judge by circumstances who are all and what the consent is Another brave device of theirs is to give soveraigne authority to the Pope over the Fathers to explain their meaning to allow them dis-allow them purge them and fit them to their purpose If the Reader desire to see this clearly confirmed let him repaire to White his way to the true Church fol. 328. § 11. Thirdly some Papists of as good credit as the former answer this question negatively that they care not what the Fathers say neither doth their authoritie move them at all and therefore they will be sure not to build their faith upon them here first they speake of the workes and writings of the Fathers in generall thus Marsilius q Def. p. 413. saith He will receive whatsoever they bring consonant to the Scripture but what they bring dissonant from it he will reject upon the authority of the Scripture whereto he will leane Turrecremata saith r In c. Sancta Romana d. 15. n. 12. The writings of the Fathers binde us not to beleeve them in all their opinions but we may lawfully contradict them where they speak against the Scripture or
adaequate contraries For wicked workes are I. in themselves perfectly wicked but good workes are imperfectly good being blotted with many infirmities And II. evill workes are eternall in will that is if we should live for ever we should sin for ever but good workes are performed only by starts with a fraile and wavering affection and unconstantly wherefore there is no equall proportion between good works and evill as we may see evidently in that difference which Saint Paul makes The wages of sinne is death but the gift of God is eternall life f Rom. ◠23 What doth our Saviour meane by this interrogation Quest 1 What reward have ye Answ This question shewes that there is a reward of workes truely good the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the present time as if our Saviour would say if your workes be truely good then you have now a reward in certaine hope but in these things which Publicanes and wicked men performe what reward can you hope for or expect Christ hereby teaching us Obser that the good workes of the godly shall certainely be rewarded this is confirmed further from Gen. 4.7 Psal 19.12 Pro. 11.21 Esay 3.10 Mat. 10.41 Why shall the workes of the righteous bee Quest 2 thus rewarded by God First because they confirme their faith the Answ 1 holy works of the faithfull argue a living faith And therefore they shall never goe unrewarded Secondly because God doth accept of those Answ 2 things which are done for his sake as though they were done unto himselfe In as much as you did it to them you did it to me Mat. 25.40 Thirdly because God hath ordained that Answ 3 those who glorifie him in this life by their good workes Mat. 5.16 should be crowned in heaven with eternall glory Rom. 8.17 And therefore the Papists shamefully belie us in saying that we destroy good workes for Meritum non Mercedem destruimus we labour to overthrow Mans Merit not Gods reward Object 3 Here they object They who say worke but ye shall have nothing discourage men from working But Protestants say so Therefore they are hinderers of good workes The Major wee grant but deny the Minor for we doe not bid men work Answ and tell them they shall have no reward but we perswade men to worke chearefully the worke of the Lord and they shall have more then they have deserved yea although they have merited nothing by their workes yet they shall be plentifully rewarded We tell men that although their workes be imperfect and weake yet if they bee but sincere God will accept of them God will reward them even to a cup of cold water g Mat. 10.42 onely we prohibite men to brag or boast of their merits or workes Quest 3 To performe good workes so well that wee may be sure they shall be rewarded is very hard And therefore how may this difficultie be overcome Answ 1 First in generall the difficultie of sanctitie may be overcome by this Argument that an ample reward shall be given thereto working for nothing makes men lazie but the hope of a liberall reward will encourage and spurre forward a sluggard to worke Moses was encouraged by this argument to neglect and refuse honour and pleasure h Heb. 11 26. Christ hereby was encouraged to endure the crosse and to despise the shame i Heb. 12.2 And the Apostles for this immortall and incorruptible reward did cheerefully undergoe affliction and persecution Reade 2 Tim. 4.8 Iam. 1.12 and 5.7 8. and 2 Cor. 4.17 and 1 Pet. 4.13 Revel 22.12 Answ 2 Secondly more particularly the difficultie of good workes and sanctitie will the better bee endured and overcome by the consideration of the severall pul-backes we have and the encouragements against them as for example I. In the waies of grace thou shalt meete with many dangers but here is thy comfort that thy God will be with thee and therfore thou needest not care who is against thee Rom. 8.32 II. thou shalt bee hated of men but thy comfort is that God and Christ and the Saints will love thee III. If thou addict thy selfe wholy unto the service of the Lord it may bee thou shalt loose many a friend which now thou hast but thy consolation is God hath said I will never faile thee nor forsake thee Heb. 13. from Iosh 1.5 IV. In the way of religion perhaps thou maist walke alone unaccompanied by any but bee not any whit herewith dismayed for Elias thought thus but God telleth him that there were seven thousand who served the Lord and not idoles yea thou shalt bee accompanied by God the Saints and Angels who are ministring spirits for the consolation of the godly V. It may be thou maiest meete with derision taunts scoffes and mockes by the world and worldlings for thy good workes and sanctitie but remember thou art deare and acceptable unto God who doth commend praise thee for thy obedience VI. Thou maist thinke that it is a hard thing to forgive him that hath done thee wrong but thou maist be encouraged hereunto by this that if thou pardon him God will pardon thee Mat. 6.14 VII It may seeme hard unto thee to give over all unlawfull pleasure but here is thy comfort that if thou dost this on earth for Gods sake thou shalt bee rewarded by him in heaven with everlasting joy VIII If thou thinke it difficult to renounce the world who is like a beautifull harlot then remember that if thou dost it thou shalt in the world to come be made partaker of those joyes which eye hath not seene nor eare heard c. 1 Cor. 2 9. IX If it seeme much unto thee to impaire thy substance by imparting thereof to the fatherlesse and widdowes then consider that hereby thou dost lay up treasure for thy selfe in heaven yea thou treasurest up hereby riches for thy children Thus consider how great blessings the Lord promiseth to bestow upon us if we labour to bee rich in good workes both towards God and man and this will be a meanes to overcome the difficultie of good workes What workes shall be rewarded by God Quest 4 First the worship and service of God ye Ans 1 shall serve the Lord your God and then he will blesse your bread and your water and take sicknesse from you Exod. 23.25 Secondly the hearing and obeying of the Ans 2 word of God If thou shalt indeede obey his voice and doe all that I shall speake then I will be an enemie unto thy enemies c. Exod. 23.22 Thirdly the observation of the Sabbath If Ans 3 thou call the Sabbath a delight and shalt forbeare to doe thy owne pleasure and will c. Then I will cause thee to ride upon the high places of the earth and feede thee with the heritage of Iacob Esay 58.13 14. Fourthly the preaching of the word he that planteth and that watereth are one and every man Ans 4 shall receive his
owne reward according to his owne labour 1 Cor. 3.8 Fifthly a spirituall life He that soweth to the Ans 5 Spirit shall of the Spirit reape life everlasting Gal. 6.8 Sixthly righteousnesse In every nation he that Ans 6 feareth God and worketh righteousnesse is accepted of him Acts 10.35 Seventhly Constancie and perseverance in Ans 7 piety Be ye steadfast and unmoveable alwaies abounding in the worke of the Lord for your labour is not in vaine in the Lord 1 Cor. 15.58 Eighthly the workes of mercy and charity Ans 8 God is not unrighteous to forget your worke and labour of love which ye have shewed towards his name in that ye have ministred to his Saints Heb. 6.10 Ninthly patience and confidence in tribulation Ans 9 Rejoyce and be exceeding glad when you are persecuted and reviled for great is your reward in heaven Mat. 5.12 And againe cast not away your confidence which hath great recompence of reward Heb. 10.35 And therefore if wee desire to bee crowned with temporall blessings in this life and with eternall glory in the life to come wee must then I. Worship the Lord. II. heare his voice and obey it III. sanctifie his Sabbath IV. If we bee called unto that high calling wee must preach the word faithfully and constantly V. We must live and leade a spirituall life VI. be righteous towards men VII be constant in the service of God unto the end VIII be charitable unto the poore IX be patient and confident in all adversitie whatsoever Quest 5 Many men performe many of these workes who yet never receive the reward promised How therefore must we so worke that we may be assured that our labour shall be rewarded Answ 1 First if our obedience be regulated according to the law and commandements of God I have inclined my heart to performe thy statutes Psal 119.112 Answ 2 Secondly if our obedience and good workes proceede from faith otherwise not Heb. 11.6 Answ 3 Thirdly if our good workes bee performed for Gods sake not for our owne Answ 4 Fourthly if they proceede not from an hypocriticall but a sincere heart not to be seene of men Mat. 6.1 but out of a pure heart desiring to approve our selves unto God thereby Psal 119.1 Fifthly if we obey God with a cheerefull heart Answ 5 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart Psal 119.111 Sixthly if we serve God constantly through Answ 6 the whole course of our life Psalme 1.2 Then wee shall certainely bee rewarded in life and death and after death § 2. What reward shall ye have Sect. 2 We have heard that by this Interrogation our Quest 1 Saviour would shew that certainely there is a reward for the good workes of the righteous It may now further be demanded If there bee nothing else meant heere by this question What reward shall ye have Christ hereby on the contrary doth shew that for the workes of the Pharisees there is no reward Answ because they doe no other things then naturall men may doe Shall not the workes of naturall men bee rewarded Quest 2 First the best works of those who are no better Answ 1 then flesh and blood naturall and carnall are neither acceptable unto God nor shall bee rewarded by him Answ 2 Secondly reward is either Humane this naturall men may have yea Hypocrites and formall professors have the praise of men or estimation in the world Mat. 6.2.5.16 Divine which is either of Iustice and thus God will give them what they desire namely a temporall reward and recompense for a temporall worke Mercy and this reward the naturall man shall never receive Quest 3 The naturall man may here demand Quid faciam What shall I doe that my workes may be accepted and rewarded by God Answ 1 First dedicate thy selfe wholy unto the Lord forsaking all other things applying thy selfe wholy unto him and his service making that thy chiefest care because God hath bought thee with a great and deare price even the precious blood of his dearest Sonne 1 Cor. 6.20 Answ 2 Secondly labour that thou maist bee made a vessell of honour a new and regenerated vessell a new creature renewed both in thy mind affections judgement inclinations and life Answ 3 Thirdly labour for the feare of God and learne to stand in awe of him for thereby thou wilt be carefull to avoid what hee forbids thee and to obey what he commands thee Answ 4 Fourthly labour for faith in Christ endeavour to bee built upon that rocke and corner stone Answ 5 Fifthly watch over thy waies and be sincere and serious in thy endeavours all thy dayes And then the Lord will accept of what thou dost and plentifully reward thy workes Sect. 3 § 3. Doe not even the Publicans the same Quest 1 What were the Publicans Answ They were officers that gathered toll and tribute taxes and rents of the Jewes for the Roman Emperour to whom the Jewes were in subjection Now in the gathering hereof they used much injustice and oppression for which cause they were hated of the Jewes aboue all other people and esteemed most basely off and yet these saith Christ will love their friends Quest. 2 Doth our Saviour here condemne the function and office of the Publicans First the office and vocation is lawfull and Answ 1 therefore our Saviour doth not reproove that That the function was lawfull appeares thus Christ looking upon the tribute money doth say Give unto Caesar that which is Caesars h Mat. 22.21 And Saint Paul render tribute to whom tribute is due and custome to whom custome is due i Rom. 13 7. And therefore without doubt it is lawfull to gather toll and tribute Secondly but they are blamed taxed condemned Answ 2 pointed at and observed as infamous almost by all The Pharisee scorned to be like the Publicane Luke 18.11 The Jewes despise and reject Christ because he did eate with the Publicanes Mat. 9.11 and 11.19 Yea Christ himselfe seemes to slight them and brand them as notorious sinners both when he saith let him who neglects to heare the Church be unto thee as a Publican Mat. 18.17 and also when he conjoynes Publicans and Harlots together Mat. 21.31 c. Why were the Publicans generally thus odious Quest 3 and infamous amongst all First because they were like Ieroboams Priests to wit of the lowest of the people they were Answ 1 of the most abject base and inferiour sort Answ 2 Secondly because commonly they were a cruell and hard hearted kind of people oppressing all extorting extraordinary tribute from al even from children that is natives Mat. 17.26 and hence good Zacheus when he repented made restitution of the injuries and wrongs he had done when he was a Publicane k Luke 19.8 yea hence they were reckoned up with sinners Luke 6 32. and exhorted to take no more then was their due Luk. 3.13 Answ 3 Thirdly because forthe most part they were
sometimes of a crowne sometimes of an inheritance sometimes of light that cannot bee approached unto sometimes of life eternall and unspeakeable glory as was shewed before Mat. 5.48 Sect. last but whatsoever they are they passe our understanding and exceede our capacitie in this life Why must wee thus earnestly and before all Quest 2 things seeke heaven First because we are here strangers and that Answ 1 is our native countrey God our Father Christ our eldest brother and the Saints our fellow members being all there And therefore like a man who hath beene long absent and farre distant from his countrey and kindred and wife and children we must long to be at home Secondly our inheritance and riches and Answ 2 portion and treasure is there And therefore our hearts and hearty desires should bee there also Thirdly because God hath given unto us a Answ 3 temporall life for this end and purpose that herein wee might labour for life eternall Fourthly because if we doe not labour for the Answ 4 righteousnesse of God which brings unto this kingdome as followes by and by in this life afterwards it will be too late Fifthly because the enjoyment of heaven is a Answ 5 matter of the greatest importance and moment this being that one thing which is most necessary for us Luke 10.42 And therefore we should earnestly pursue the quest of heaven carefully avoid whatsoever might hinder us from heaven We reade of a great disputation which was betwixt the Roman Bishops and the Scottishs Bishops concerning the celebration of Easter before King Oswin in which Bishop Colman alleadged that it was to bee kept upon the fourteenth day of the first moneth because Saint Iohn the Evangelist observed it upon that day Wilfride the Priest and his side affirmed that it was to bee celebrated alwaies upon the Sunday which fell betwixt the fifteenth and twenty one day of the first moneth because Saint Peter alwaies celebrated it upon that day The King hearing of this concluded and thus decided the difference for as much as Saint Peter is the doore-keeper of heaven I will not gainesay him but in that I am able I will obey his order in every point lest when I com to the gates of heaven hee shut them against me m Fox Acts and Monum f. 123. 124. Thus should we do feare to doe any thing which might hinder debarre and deprive us of heaven Secondly because heaven is more excellent theÌ„ Answ 6 earth It is the habitation of the elect the throne of the Judge the receit of the saved the seate of the lambe the fulnesse of delight the inheritance of the just the reward of the faithful the seate of glory the habitation of Angels farre beyond thought and glorious beyond all report In gloria celesti mira serenitas plena securitas aeterna faelicitas In heaven there is admirable serenity ample security and eternall felicity Seventhly because except we preferre in our Answ 7 endeavours and affections heaven before all other things wee are unworthy of it Cyrus was of opinion that no man was fit for an Empire except he did excell those over whom hee ruled Xenoph. So none are worthy of heaven who doe not labour and endeavour to excell others in true righteousnesse and holinesse Eighthly because in heaven onely is our felicitie Answ 8 and happinesse and not on earth as appeares thus I. Here in this life wee are miserable 1 Cor. 15.19 And all our joyes are but false and fraile and at the best not to be compared with those above Phil. 4.8 II. There in heaven is joy that is rivers of pleasure and fulnesse of delight Psal 16.11 Luke 14.15 III. Heaven is the perfection of the creature which consists in two things namely First to be freed from evils and to have all teares wiped off and all cause of griefe taken away Secondly to be established in a good happie and blessed estate It is not enough to perfect happinesse to have good things except a man have them Inconcâ—â—ibiliter constantly so in heaven our joy shall never be taken away Iohn 10.28 and 16. â—2 〈…〉 What things must we seeke first These things which are in heaven here observe Quest 3 that in heaven there are two things to wit Answ I. Spirituall graces these come from heaven and are to be sought for on earth II. Eternall glory and joy this is to be had in heaven Now if we have the former truely on earth we shall have the latter surely in heaven Quest 4 How may we know whether we hunger after and seeke first for heaven and heavenly things Answ It is long and difficult to give all the signes hereof and therefore I will lay downe a few and that shortly namely First if we desire to have a right and interest in that inheritance and that this desire be cordiall and reall then it is a good signe that we seeke it On the contrary those who are secure and doubt nothing are much to be suspected Secondly if we have tender and circumcised consciences which will not endure the least thing which God forbids it is a good signe that we long for heaven Thirdly if we seeke heavenly things as worldlings seeke earthly that is spare for no paines for the obtaining thereof it is a good signe that we truely long after them Fourthly if wee labour to bee pure and holy carefully avoiding all impurity because God is pure and his kingdome pure and no impure thing can come therein it is a signe that wee hunger after heaven Fifthly we may know this by our contempt of the world for the high esteeming of heavenly things and the despising of earthly goe together Tanto quisque minus dolet quod defint aeterna quanto magis gaudet quod adsunt temporalia qui minus dolet quod desint temporalia certius expectat ut adsint aeterna u August de contem mundi By how much the more a man mournes for the losse of temporall things by so much the lesse he greeves for the lacke of spirituall And on the contrary by how much the lesse a man is troubled for the lacke of earthly things by so much the more he is assured of the enjoying of heavenly Quest 3 What meanes must we use for the obtaining of heaven Answ 1 First learne and labour to be humble for such shall be raised unto honour Mat. 5.3 Philip. 2.7 9. c. Answ 2 Secondly labour for Christ for he is the way that leades thither John 14.6 Answ 3 Thirdly labour to bee pure and to abstaine from sinne for onely those who are washed are admitted into this kingdome Revel 7.9 14. Mat. 5.8 Psal 119.1 Answ 4 Fourthly be diligent in hearing reading and learning of the word of God Mat. 7.24 John 5.39 Rom. 16.25 For I. The word doth demonstrate and hold forth Christ unto us Heb. 1.1 II. God hath ordained the Ministerie of the word for this end that we might thereby
saith or his face as saith Saint Luke for this was not onely a civill reverence but a true religious adoration because he did not honour him onely as a Prophet but adore him as a God as appeares plainely by his prayer unto him Answer 3 Thirdly by his prayer the Leper doth expresse his faith Oh Lord saith he if thou wilt thou cast make me cleane in which words are laid downe a cleare confession of his faith trust and confidence in Christ For 1. He cals him Lord and that not onely as a title of honour but as belonging unto him as God 2. He ascribes divine Omnipotency unto him that he can doe what he will yea he can if he will expell and drive away his Leprosie where we see that he is certainely assured of Christs divine power neither doth he doubt of his will and yet he will not presume but refers himselfe wholy to the will of Christ as if he would say Oh Lord if thou wilt thou canst if thou wilt not I prescribe nothing but leave it to thy free-will to dispose of Quest 2 Why did he not say Oh Lord thou canst and thou wilt make me cleane First because he had no expresse promise that he should be heard or healed of this particular Answer 1 griefe faith not assuring us of freedome from any particular temporall evill Secondly because he knew that God will have Answer 2 us beare the crosse that he layeth upon us therefore he will not prescribe any thing unto Christ Thirdly hee will not peremptorily say thou Answer 3 canst and thou wilt or positively desire that Christ would reduce his power into act and heale him because hee was not ignorant that wee are oftentimes ignorant what may be truly good and profitable for us Faith dare goe no further neither presume any more of God then is expressed revealed and promissed in the word now from the word the Leper is 1. Certainely assured of Gods omnipotency power that unto him nothing is impossible yea 2. Of the good-will and mercy of God towards his children in spirituall graces yea 3. He doubts not of Christs love and mercy towards him in temporall corporall things but yet he will not presume so farre as to prescribe any thing but submits himselfe thus wholy unto his will That he can doe whâ—t he will and he knowes he will doe what may be for his owne glory and his poore servants good What is the nature of true faith First not onely to assent unto or to beleeve the Quest 3 promises of the Gospell in generall but also particularly Answer 1 to apply them unto our selves Sâ—condly the nature of true faith may be lively seene in this Leper who Answer 2 1. Doth acknowledge Christ omnipotent and mercifull And 2. Doth deny himselfe humble himselfe unto Christ and acknowledge his uncleannesse and unworthinesse that Christ should glorifie his power and mercy in him And 3. By a sure trust and confidence doth apply the promisses and power of God unto himselfe that as Christ can doe all things so he will also doe what may be for his glory and the good of his unworthy vassaile Verse 4. And Jesus saith unto him see thou tell no man but goe thy way Verse 4 shew thy selfe to the Priest and offer the gift that Moses commanded for a testimony unto them Clichthoveus a Papist objects this verse for humane satisfactions thus Objection if the Lawes which injoyne satisfaction be impious then why doth Christ command this Leper to observe them now when he is cleansed saying Goe shew thy selfe unto the Priest and offer the gift that Moses commanded for a testimony unto them where by shewing of himselfe is meant secret confession and by the oblation is mystically meant satisfaction First the argument being Allegoricall is of no Answer 1 â—orce for where doth the Scripture say or intimate that shewing and offering doe signifie confession and satisfaction Secondly if we should grant that this precept Answer 2 were Typicall yet we would not grant that by this offering were signified any satisfaction and that for these reasons viz. 1. Because no oblation in the Law of Moses was instituted for a punishment but for a Type 2. Because Christ himselfe when hee commanded the cleansed Leper to offer addes the cause For a testimony unto them Maldonate expounds the place thus See thou tell no man but shew thy selfe unto the Priest and offer the gift that Moses commanded that they to wit the Priests Scribes and Pharisees who most of all oppose me may be the first witnesses of my Miracles that so by their owne testimony their owne incredulity may be reproved And therefore we deny that Christ here imposed any punishment upon the Leprous man after he was healed or any thing in the stead of punishment or that in this precept there was any Type of punishment (h) Chamier Tom. 3. de satisfact l. 23. cap 12. §. 37.38.39 fol. 1009. Verse 5.6 Verse 5.6 And when Jesus was entred into Capernaum there came unto him a Centurion beseeching him and saying Lord my seâ—vant lyeth at home sicke of the palsie grievously tormented Section 1 § 1. And when he was entred into Capernaum Christ who knew all things knew that Capernaum was a most corrupt place and yet hee comes thither to abide there for a while Quest 1 Why doth Christ come into corrupt Capernaum Answer 1 First To shew that although they were wicked yet hee was prepared to call them unto repentance or to teach us That the calling of Christ is wanting to none Observ except they be wanting unto themselves Quest 2 How doth this appeare Answer 1 First from these places of Scripture 2 Chron. 36.16 Zach. 1.3 Prov. 1.24 c. Math. 23.37 Rev. 3.20 Answer 2 Secondly from the scope of Christ which is two-fold 1. The first scope of our blessed Mediatour is our conversion and this proceeds from the will of Christ 2. The second scope of Christ is the confusion of the wicked and this proceeds from necessity or their obduration because they will not be converted And therfore we must needs acknowledge with the Prophet that our destruction is from our selfe (i) Hos 13. Object But it may be objected by some that they seeke and pray and yet are not converted Answer 1 First it may be thou seekest and prayest fainedly and hypocritically Math. 15.9 Or Answer 2 Secondly impurely thou seekest and prayest but in the meane time continuest in sinne Or Answer 3 Thirdly sluggishly and negligently and not fervently Rom. 12.12 Jam. 5.12 For undoubtedly if we seeke Christ and pray unto him sincerely purely fervently and perseverantly he will in his good time convert and heale us Answer 2 Secondly Christ comes to corrupt Capernaum to hasten vengeance upon the rebellious or that all excuse may be taken away from them Quest 3 Are all those happy who enjoy the word of Christ First certainely it is a blessed thing in it selfe to
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
verse Woe shall be to them that give sucke in those dayes which must needs be understood of the destruction of Ierusalem for at the comming of CHRIST there shall be one and the same case of all whether of those that give sucke or of those who give none Answ 2 Secondly it cannot be meant of the last tribulation in the world because the words are That as there was none such since the beginning of the world so there shall be none such after Therefore there shall be tribulation after though none such Sect. 2 § 2. And except those dayes should bee shortned none could be saved c. Object The Jesuites hold that Antichrist is not yet come neither shall come untill towards the end of the world and when he comes hee shall raigne but three yeares and a halfe and then the world must end Bellarm. de Rom. Pontif. lib. 3. cap. 4. Rhemist in Apoc. 11. § 2. 4. and they argue from this place thus The Lord saith here That unlesse those dayes that is of Antichrists persecution should be shortned and consequently the Persecution very short no flesh could bee saved but how can the time of Antichrists persecution be very short if it shall last above or about a thousand yeares Bellar. de Rom. Pontif. lib. 3. cap. 8. Rhemist in hunc locum § 6. First though Antichrist raigne above or about Answ 1 a thousand yeares yet is his raigne short in respect of the eternall Kingdome of CHRIST Secondly the whole time from Christs Ascension untill his comming againe is counted but Answ 2 short Revelat. 22.20 I come quickly and St. Peter saith That a thousand yeeres before God is as one day and a day as a thousand yeeres 2. Pet. 3.8 And therefore it followes not that if Antichrist shall raigne a thousand yeeres his raigne cannot be short Thirdly we are to distinguish betwixt the time of Antichrists continuance and the time of his Answ 3 hottest persecution which Bellarmine confoundeth the latter being much shorter then the former Fourthly our Saviour here saith That except Answ 4 those dayes to wit of tribulation were shortned none could be saved Now by Salvation here is either meant the salvation of the body or of the soule I. If we understand the salvation of the soule then the soules of the Elect and faithfull perish no more by persecution then by dissolution or mutation None could be saved saith CHRIST except those dayes of tribulation should be shortned that is saith the Romanist except God should put an end to that tribulation by putting an end to the world If then by salvation here be meant the salvation of the soule then in their sense which is absurd the meaning is this That except God put an end to the persecution of his children by putting an end to the world their soules could not be saved II. If by salvation here be meant the salvation of the body as is plaine from the phrase No flesh shall be saved then an end must be so put to their tribulation that they may live longer on earth being freed in their bodies from it for how are their bodies properly saved if God put an end to their persecution by putting an end to their lives or to the world and therefore if by salvation here be meant the safety and preservation of their bodies then of necessity the world must not then end when they are freed and delivered from their tribulation Fifthly the tribulation here spoken of is to be Answ understood of the calamity of the Jewes in the siege of Ierusalem which if it had continued any longer the nation of the Iewes had bene utterly destroyed See for the proofe of this the first answer of the former objection VERS 24. For their shall arise false Christs Vers 24 and false Prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceive the very Elect. § 2. They shall shew great signes and wonders Sect. 1 If the Reader would see those many particulars wherein we and the Church of Rome differ concerning Miracles clearely treated upon and fully determined I referre him to that Reverend Prelate Bp. Mort. Appeale lib. 3. Cap. 17.18 19. where Romish Miracles are amply confuted both from this text of Scripture and others Sect. 2 § 2. Insomuch that if it were possible they shall deceive the very Elect. Our Saviour here doth intimate that it cannot be that the Elect should be seduced or perish Object If this be a true doctrine then many will give themselves over to impiety and security If the elect cannot perish or be seduced or mislead into any fundamentall errour then many will growe impious presumptuous and secure Answ Although many abuse this doctrine yet their abuse thereof doth not hurt the truth of it at all The divell abused Scripture but our Saviour would not for that leave the use of it yea we say with the Apostle if any call upon the name of the Lord he must depart from iniquity 2 Tim. 2.19 That is if any hope to be saved by CHRIST or to come unto God they must abstaine from sinne and walke in that way which leads unto heaven Quest 1 Why cannot the Elect perish Answ 1 First because there is a seed of God and grace remaining in them 1 Iohn 3.9 And Answ 2 Secondly because the Lord upholdeth him with his hand Psal 37.24 and sustaineth him by his grace 2 Cor. 12.8 9. But those who turne the grace of God into wantonnesse are reserved by him unto judgement Iude 4. Vers 27 VERS 27. For as the lightning commeth out of the East and shineth even unto the West so shall also the comming of the Sonne of man be Object 1 There are divers differences betweene us and the Papists concerning CHRISTS comming to judgement one amongst the rest is about the place where he shall appeare which boldly they appoint to be in the East because our Saviour saith That his comming shall be as the lightning that shineth from East to West Bellarm. de cultu sanctor lib. 3. Cap. 3. Answ 1 First by this similitude CHRIST onely sheweth the suddennesse of his comming therfore it must be pressed no further then to that purpose for the which it serveth Answ 2 Secondly our Saviour saith plainely That the Kingdome of God commeth not with observation Luke 17.20 either of time or place And therefore when men say unto us Behold here or Behold there we ought not to beleeve them verse 23. As though they could point out CHRISTS comming with the finger either in the East or West If the Reader would see these answers confirmed by the expositions both of Fathers and moderne Interpreters I referre him to Dr. Willets synops pag. 1176. of the fifth edition Verse 28 VERS 28. For wheresoever the carkase is there will the Eagles be gathered together Quest What is the meaning of these words Answ 1 First Paracelsus for his weapon-salvessake thus wrests the