worship and yet in his life and conversation disobey God 1 Sam. 15.22 But none are pleasing unto him but those who labour sincerely to obey him Thirdly because our sinnes doe so pollute our best actions that nothing is pleasing unto God Answ 3 so long as our sinnes are not purged by faith Agg. 2.15 Proverb 21.27 Who are here to be blamed Quest 4 First those who trust in the worke wrought Answ 1 or in the bare performance therof for this may be done both without faith and love Answ 2 Secondly those who perform outward profession without inward subjection who will both pray and hear and yet not submit their wils unto the will of God but continue to walk after their own hearts lusts Answ 3 Thirdly those who make a profession of Religion and in the mean time hate envie injure and oppresse their brethren Abak 2.4 Esa 61.8 Many think to hide their oppressions wrongs done under a pretence of Religion like the Pharisees who made longs prayers that they might the more unsuspectedly prey upon poor widows Vers 10 11 12. VERS 10 11 12. And behold there was a man which had his hand withered and they asked him saying Is it lawfull to heal on the Sabbath daies that they might aâ—use him And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the Sabbath day will he not lay hold of it and lift it out How much then is a man better than a sheep wherefore it is lawfull to do well on the Sabbath daies From these three verses two or three generall Questions may be considered of Quest 1 Why did the Lord appoint a Sabbath or day of rest and that too upon the seventh day Answ 1 First some Jews are of opinion That the Sabbath being the seventh day was appointed to be kept holy because it is Saturns day which is evill and unlucky to begin any work in But this is a heathenish superstition to seem to worship those things for fear which are thought to hurt as Tullius Hostilius the third King of the Romans made the Quartane Ague and Fear and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the Stars of heaven nor worship those things which God had given for the service of men Deut. 4.19 Answ 2 Secondly the speciall reason why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the Creation were finished Answ 3 Thirdly divers Reasons may be yeelded why it was necessary that a day of rest should be appointed for the people of God namely I. This day was appointed and given ad destructionem erroris for the destruction of errours because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they which say 2 Pet. 3. Where is the promise of his comming for convincing their errour the Lord commanded this day to be kept as a monument of the Creation II. It was given to instruct us in the faith of our Redemption to signifie that Christs flesh should rest in the Grave according to that My flesh shall rest in hope Psalm 16. III. It was given to prefigure the truth of the Promise both in our spirituall rest from sin Damasc de orthodox fid lib. 4. cap. 24. as also in our everlasting rest in the Kingdom of God Cyril in Ioan. lib. 4. cap. 51. Now in heaven we look for rest from three things according to Thomas namely First A laboribus hujus vitae from the labours of this life Secondly A tentationum concussione from the trouble of temptation Thirdly A diaboli servitute from the service of the devill IV. It was ordained Ad inflammationem amoris to inflame our love that being free from worldly labours we might the better attend upon God V. It was given Ad opera pietatis for the works of piety for otherwise some would be so covetous that they would never leave working for gain Thom. in opuscul VI. This day was ordained that the bodies should be refreshed by this rest for some through their unsatiable greedinesse could scarse have afforded any rest unto themselves especially unto them who were at the command of others as children and servants Simler s Exod. 20. What things in the Sabbath were Ceremoniall Quest 2 and Temporall and what Morall and Perpetuall and what Mysticall First these things in the Jewish observation of Answ 1 the Sabbath were Ceremoniall namely I. The prescript of the day The Seventh day II. The manner of keeping it with the sacrifices oblations and other rites III. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under pain of death for he that gathered sticks was stoned Num. 15.4 The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects the Sabbath was Ceremoniall and bindeth not us now Secondly these things also in the Sabbath are Answ 2 Morall and Perpetuall namely I. The rest and relaxation of the creatures from their ordinary labour which was not the chief and principall but Accidentalis finis the accidentall end of keeping the Sabbath that so they might the better attend upon the service of God Calvin II. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise and the meditating upon his works as the Creation of the world the Redemption and Resurrection of Christ Simler s Exod. 20. III. Conservatio Ecclesiastici Ministerii the conservation of the Ecclesiasticall Ministery was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to Repentance Bastingius Vrsinus Thirdly Thomas maketh the Sabbath Ceremoniall Answ 3 in these four respects namely I. In the determination of the day II. In the Allegoricall signification as it was a sign of Christs rest in the grave III. In the Morall sense as it signifieth a cessation from every act of sin IV. In the Anagogicall signification as it prefigured our rest in the Kingdom of Heaven r Thom. 2.2 quaest 122. Art 4 But I rather with Vrsinus take this spirituall Sabbath which is begun in this life in ceasing from the works of sin and perfited in the next to belong unto the Morall and internall part of the Sabbath than to the Externall and Ceremoniall The two first indeed are Ceremoniall in the Sabbath the other two are not properly Ceremoniall seeing they are perpetuall but rather Morall Spirituall and Mysticall Answ 4 Fourthly As the Sabbath was unto the Israelites Typicall and
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
only heareth them This was another cause of my printing these short Collections and Observations upon this Gospel Reason 3 that so those things which in my reading and study I met withall and which in my weak judgement were worthy of observation might not be lost but rather be made by publishing them to the world publikely profitable CHAPTER XII Vers 5 VERS 5 Or have yee not read in the Law how that on the Sabbath dayes the Priests in the Temple profane the Sabbath and are blamelesse Quest VVHether is it lawfull to worke or not when the case stands so that either we must worke or there is a morall certainety that the fruits of the Harvest will receive a sensible hurt to the prejudice of our life or liveli-hood Answ In this case it is not only lawfull but also our dutie to work and we breake the Sabbath except we breake it Christ here saith That the Priests labouring in the Temple did profane the Sabbath and yet were guiltlesse How so prophane and yet guiltlesse Because those their Temple workes had it not beene on such occasions would have beene a profanation of the Sabbath The sense of a Law is the Law now according to the Letter of the Law the killing of sacrifices and other Temple-workes were to see too a profanation of the Sabbath but in the true meaning they did sanctifie and not prophane it Right so In case of necessitie wee prophane the Sabbath except we prophane it For both necessity herein hath no Law and besides it doth adde a new relation to the worke wee doe not a new Ens but a Modus entis And there is not the greatest toyle in the world but in this sense it is a keeping of the Sabbath holy For the Sabbath was made for man that is not onely for the very being of man but for his wel-being and therefore whatsoever by necessitie without fraud or covin is to be done on that day for the comfort of man that now is turned into a very Sabbath worke If any desire to see this Question discussed thorowly I referre him to Mr. Pembles obscure places explained Chap. 18. pag. 375. I conclude that no understanding Christian will I thinke make question but that upon some urgent occasions and enforcing necessities a man may worke as for example if a fire should breake forth upon the Sabbath day in divine service or Sermon time it were undoubtedly lawful to labour to quench it although it could not be done without paines and also without taking us off and from the religious duties of the Sabbath If those who live in a fenny countrey should have a Wall or Banke breake upon the Sabbath day through which the water entring both Cattell and houses should be in imminent danger to be lost and laid waste without present and speedy helpe In such a case certainly a man may work yea if they doe not they neither understand our Lords will nor performe the duties of the Sabbath Vers 7 VERS 7. But if yee had knowne what this meaneth I will have mercy and not sacrifice yee would not have condemned the guiltlesse Sect. 1 § 1. Volo I will Question What is meant here by I will Answ 1 First Volo misericordiam ostendere Hier. s I will shew mercy From whence I might observe that salvation proceeds from the meere mercy of God But I passe this by Answ 2 Secondly Volo ut misericordiam ostendatiâ— inter vos and thus the most expound it I will have you to be mercifull one towards another Hence observe Observ That true obedience is to bee performed according to the will of God Matth. 6.10 and 7.21 and 12.3 Rom. 12.3 Ephes 5.10.15 and 1 Thessal 4.3 Sect. 2 § 2. Volo misericordiam I will have mercie Observ Wee may learne hence that mercy is the best Religion Iames 1.27 Quest 1 Why doth not the Lord say Volo justitiam I will have justice Answ 1 First lest hee should seeme to seeke himselfe and not us Answ 2 Secondly because Iustice in it selfe doth convince the conscience Answ 3 Thirdly because many would have justice and not mercy and therefore that we might learne of our Father to be mercifull hee saith I will have mercy Answ 4 Fourthly because mercie doth both approve and regulate Iustice Quest 2 Why must we be mercifull Answ 1 First because Deus vult God will have us mercifull and his will must rule us Answ 2 Secondly because Charitie is the summe of Religion Matth. 22.39 and 1 Iohn Answ 3 Thirdly because herein wee imitate our Father who is a God of mercy Luke 6.36 Answ 4 Fourthly because wee have obtained mercy from our Father therefore we must be mercifull to our brethren Mat. 18.22 Fiftly because otherwise we neither can bee Answ 5 assured of mercy from God or men Matth. 5.7 and 7.2 and Iames 2.13 § 3. And not sacrifice Sect. 3 What is the meaning of these words Quest 3 First some understand them Absolutè simply Answ 1 and absolutely of a negation and rejection of sacrifices but God is not contrary unto himselfe abrogating sacrifices before Christ the Antitype came Secondly some understand these words respectively Answ 2 and that either I. Comparativè comparatively as if he would say I desired mercy rather then sacrifice and knowledge rather then burnt offrings Hos 6.6 Or II. Exceptivè as if hee would say I care not for sacrifice without mercy Esa 58.5 c. These two last interpretations in gâ—â—eâ—â—ll differ but little but particularly they may be thus distinguished to wit First in the sacrifices of the Jewes the former exposition seemes to approve of sacrifices although mercy bee better as the worke of Martha was good but Maries was better Luke 10.4 As if the Lord would say I approve of your sacrifices but yet mercy is better then sacrifices but this interpretation is not now to be admitted because Christ being come all the sacrifices are ceased Secondly the latter exposition rejects all things where charity is wanting As if our Saviour would say in the commanding of sacrifices I would have mercy because this is the end that is but the meanes Hence then note That the outward worship of Religion Observ without faith and charity is not pleasing and acceptable unto God What duties of Religion doth the Scripture Quest 2 expresse to bee unpleasing unto God without faith and love First without these the sacrifices were not Answ 1 pleasing Esay â— 11.15 and 66.3 Ierem. 6.20 and 7.22 Hos 9.4 Amos 5.21 Mich. 6.6 c. Psalme 50.8 and 51.16 and 40.6 Secondly fasting without these is not pleasing Answ 2 Esay 58.3 c. Zach. 7.5 Thirdly all our prayers are ineffectuall without Answ 3 these Prov. 15.8.29 and 28.9 Why will not outward worship alone please Quest 3 God First because God being a Spirit hee must bee Answ 1 worshipped in spirit and in truth Iohn 4.24 Secondly because a man may performe outward Answ 2 duties and externall
the seventh day on which God rested from his worke and which he sanctified Exod. 20. And thus it is taken in the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the Sabbath Secondly both in the Syrian and Hebrew toung Answ 2 this word Sabbath doth often signifie the Weeke and the dayes of the weeke are denominated thus in their order the first day of the Sabbath and the second day of the Sabbath c. And thus the whole weeke takes her denomination from the Sabbath Ob eximiam dignitatem for the dignity and excellency thereof In this sense Sabbath is taken in the next words of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon one of the Sabbaths that is upon one of the weeke-dayes And in this sense the Pharisee saith Luke 18. That he fasteth twice in the Sabbath that is twice in the weeke How doth St. Matthew say that these women Quest 3 came unto the Sepulchre in the Evening of the Sabbath seeing some of the other Evangelists say That they came betimes in the morning or assoone as it was light in the first day of the weeke First some answer hereunto probably that St. Answ Matthew respects here their intention and desire not their action and deed and therefore saith they came in the Evening of the Sabbath not because they tooke their journey at the beginning of the night nor before midnight but because then they began to prepare themselves for their journey and passed away the whole night without sleepe waiting for the break of day Carthus s pag. 230. b. Secondly others answer that there is a three-fold morning viz. Answ 2 I. When there is more darkenesse then light and this morning belongeth to the night going before II. When there is a like darkenesse and light and this standeth as a midst betwixt both the day and the night II. When there is more light then darkenesse and this morning belongeth to the day following This may be confirmed out of Scripture thus St. Matthew in this verse saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Serum Sabbathi c. The Iewes Sabbath being ended it began to dawne to the first day of the weeke Now the first part of these words hath relation to the first morning in which there is more darkenesse then light and the latter part hath relation to the third morning in which there is more light then darkenesse The first morning St. Marke calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iewes Sabbath being ended St. Luke calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the first day of the Weeke when there was great darkenesse as yet St. Marke calleth the third morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning the first day of the weeke when there was more light then darkenesse and St. Iohn explaineth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While as yet there was some darkenesse When the women rose to goe to the Sepulchre it was the first morning being very darke When they were going to it it was betwixt light and darkenesse and this was the second morning but when they were at the Sepulchre Christ was risen and that was the third morning Weemese exercit divine upon prec 4. lib. 1. pag. 202. Our Divines say that in the Jnterpretation of Scriptures an Expositor must carefully consider both the time when the thing to be interpreted was spoken and whereof it speakes and also the persons whereunto it hath relation And the necessity of this rule may be seene by this verse and history as for example First observe here that the Iewes had a two-fold day to wit I. A naturall day containing day and night and consisting of 24. houres And II. An artificiall day beginning at Sun-rising and ending at Sun-set Of this St. Iohn spakes 11.9 Are there not twelve houres in the day Now their Naturall day was two-fold to wit First Civill a working day which was destined for civill businesses and workes and this began at Sunne-rising and continued till the next Sun-rising And Secondly Sacred a holy-day or a Festivall destined for holy exercises and this is twofold viz. I. An ordinary Festivall or Holy-day and this began at Evening or Sun-set and continued untill the next Sun set And II. An extraordinary Holy-day that is either First the Passeover which by the institution of the Lord began at the Evening or first part of the night and continued untill that time of the second morning when Christ arose againe from the dead Secondly the Sabbath and seventh day which beginneth after midnight when it is dawning towards the day that is when the day is ascending upwards Therefore our Evangelist saith here When it began to dawne towards the first day of the weeke in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to wax towards the light although it be not light and neither signifieth I. Habhdil Candela separationis the candle of separation with which the Iewes used to make a distinction betwixt the Sabbath and the day following Nor II. The light of the starres as some would have it Nor III. The rising of the morning starre But IV. That time onely when the Sabbath beginneth to be kept and dawneth towards it Secondly in the translating of Scripture wee must take heed what sort of people the phrase hath relation unto as for example Marke 16.2 it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the Sabbath where we must observe that this speech hath relation to the forme of the Greekes and not of the Hebrewes For the Iewish Sabbath began in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evening and the Greekes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning Wherefore St. Marke hath relation to the Greekes and not to the Iewes and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should bee translated Serum Sabbathi the last part of the Sabbath according to the Iewes when the Sabbath was ended but according to the Greekes in the beginning of the Sabbath for their day began in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning Acts 28.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a máné ad vesperam from the morning to the evening Weemse Christian synag pag. 71. § 2. There came Mary Magdalene and the Sect. 2 other Mary How doth St. Matthew say there were more Quest women besides Mary Magdalene at Christs first apparition both in this verse and the 9. seeing St. Marke saith Chap. 16.9 There was onely Mary Magdalene First some say that Mary Magdalene was the first who came to the Sepulchre and saw CHRIST Answ 1 like the Gardener and by and by acknowledged him to be the Lord as it is Iohn 20.30 c. And afterwards returning from the Sepulchre with the Angels message together with the other women she saw him againe as St. Mathew seemes to mean Secondly some say that St. Matthew useth here Answ 2 a Synechdoche which is usuall with the Evangelists extending that to divers which is proper only unto
Saviour exhorts unto this goe thy waies and sinne no more c Ioh. 8 11 yea this is the seale of God by which we may know whether his stampe bee upon us or not d 2 Tim. 2.19 if we depart from iniquitie yea without this forsaking of sin we cannot please God sinne pollutes and therefore the vessell must bee purged from it before God will come unto the heart e 1 Thess 4 4. and therefore unto true repentance these things are required First leave thy deare and beloved sinnes those sinnes that hang so fast on and cleave so fast too f Heb. 12.1 for this is our warfare these are our enemies and therefore resist them even unto blood g Heb. 12.4 Secondly leave all sinnes Many men are content to leave many sinnes but not all some seeme as little as Zoar did unto Lot h Gen. 19.18 some are as precious and deare as Herodias was unto Herod i Mark 6. but if wee desire truely to repent and surely to receive pardon wee must forsake all both small and great publike and private externall and internall letting the time suffice us which is already past to have beene spent in sin k 1 Pet. 4.3 while it is said to day turne from whatsoever is evill never to turne unto it any more because this is our first promise and vow unto God Secondly we must solemnely vow and promise newnesse of life unto the Lord that henceforth wee will serve him in new obedience and an active life all the dayes that we have to live wee must bequeath and devote our selves wholy unto the Lord as new creatures l 2 Cor. 5 17. and that for these three causes First because nothing else can assure us of eternall mercies neither circumcision nor uncircumcision nor any thing else availing unto salvatition but a new creature m Gal. 6.15 Rom. 6.4.19.22 Secondly because negative obedience doth not please God nil agere est malè agere not to doe good is to doe evill if the husbandman sowe not good seede tares will come up though he sowe them not Thirdly because these two are alwaies coupled by the blessed Spirit to shew that they should never bee separated in us David that Kingly Prophet exhorteth us to eschew evill to doe good n Psal 34.14 The Prophet Esai of Kingly race adviseth us to cease to doe evill and to learne to doe well o Esa 1.18.19 So Saint Paul intreateth that we would not be conformed to this world but transformed by the renewing of our mind p Rom. 12.2 and afterwards abhorre that which is evill and cleave to that which is good q Rom. 12.9 and againe r Rom. 13.13 we must walke honestly not dishonestly we must put off the old man and put on the new ſ Ephes 4.22.23 Col. 3 9 10. Observ Thus to forsake sin and to obey God are alwaies united by the spirit of God to teach us that although they are two distinct things as are heate and light in the fire yet they cannot truely and really bee separated one from the other any more then these which are the inseparable properties of the fire Heere it may bee demanded Wherein doth Quest 12 this our new obedience consist I answer in these three things First Answ in the workes of sanctity towards God by purging the inward man from prophanesse and all love of sin by clensing the outward man from all prophanation of the name worship and day of the Lord by having our inward man filled with holy thoughts desires purposes and meditations and our outward man abounding in the worke of the Lord. Secondly in the workes of equity and uprightnesse towards man as reverence towards superiours love towards inferiours truth justice and love towards equalls mercy towards offenders charity towards the poore and such like Thirdly in the workes of sobriety not giving our selves unto pride or a high conceit of our selves nor unto the contempt of others nor unto prodigality or drunkennesse or gluttony or fornication and uncleanenesse but unto humility moderation temperance sobriety and urbanity towards all as becomes new men in Christ Jesus Thus much for the second part of our Resolution consisting in promises and vowes made unto the Lord. Thirdly our Resolution consists in Implorando in imploring the ayde and assistance of God against sinne This is not an essentiall part of repentance although it be a necessary part in regard of the weaknesse of our nature we not being able either to leave sinne or abstaine from sinne or overcome sinne by our owne strength and therefore our repentance is to be corroborated by invocating the divine helpe of God hence it is that wee are commanded to pray continually a Eccles 6.18 and alwayes b 1 Thess 5.17 to watch in prayer c 1 Pet. 4.7 and to be fervent in prayer d Rom. 12.12 ◠lest we enter into temptation e Matth. 6.12 Prayer unto God being our onely Delphian sword wherewith we defend our selves against all temptations And thus much for the second generall part of Repentance that is Resolution Thirdly the last part of Repentance is Execution when a man labours faithfully to performe Quest 13 what hee hath promised and resolved Hence a question wil be asked What is a man to performed for the finishing perfecting of repentance Answ I answer foure things first our repentance must be true secondly it must be timely thirdly it must be constant fourthly it must be crescent Quest 14 First our repentance must be true not false It may here be asked when is our repentance true Answ I answer then onely when a man beginnes seriously to obey God both with a negative and an affirmative obedience that is carefully to performe whatsoever God requires of us to doe and to shun and avoid whatsoever he forbids us as appeares thus first this is the beginning and and of all f Eccles 12 13. Secondly this is that which makes us truely happy so saith our Saviour if ye obey my words happy are ye g Iohn 13.17 and his Apostle that man which is a door of the law shall bee blessed in his deed h Jam. 1.25 Thirdly the end of all both legall and evangelicall precepts is that wee might glorifie the Lord which is done by obedience as wee see by our Saviours command Let your light so shine before men that they seeing your good workes may glorifie your heavenly Father i Matth. 5.16 Fourthly we are called unto obedience and the worke of the Lord to be labourers and not idle in the Lords-Vineyeard k Matth. 20.1.2 Fiftly without this serious and sincere obedience all other things are nothing that is neither 1. the compunction of the heart without the obedience of the heart and life is pleasing unto God for this was in Balthazar His knees smote one against the other and his heart was troubled
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
not dangerous to be read there are depths where an Elephant may swimme and shallow places where a Lambe may wade over yea all necessary truths are plainely expressed Answ 3 Thirdly let it bee granted that they are hard and dangerous to him that throughly understands them not yet they must not therfore be taken away because they are necessary darts yea the principall darte against Sathan Yea why doth the Church of Rome thus prohihite the Scriptures because they are dangerous that is because there is indeede great feare and danger that the reading of this divine truth will detect and lay open the Popish errours which they cannot endure should be disclosed Answ 4 Fourthly I answer to the question propounded they are enemies or at least not friends unto this weapons of the word that spend time unwillingly in the reading and hearing of it that can spend three houres in the hearing of a Comedy with more delight then one in the hearing of a Sermon or in reading the Scriptures not because a play is better but for one of these causes either First because thine eyes are blind and understanding so obscure that thou canst not understand or perceive those spirituall truths which are specified in the Scripture o 1 Cor. 2 14. Or secondly because although thou understandest what thou hearest and readest yet thou lovest the world better then God thy body better then thy soule and thy pleasure more then thy eternall blisse Or thirdly this is because thou canst not brooke or endure the reproofes of the word of God it doth not praise thee but blame thee and therefore thou hatest it as Ahab did Michaiâ—h But thou must consider that if thou wouldest not sinne the Minister would not reprehend thee for sinne and if thou wouldst abound in good workes hee would praise thee In the meane rime he must take care of thee and not bee wanting in reproofes untill thou bee reformed because that is the profitable balme to cure thy sick soule And therefore heare reade learne and obey the word yea labour that thou mayest be rich in the knowledge thereof p Colos 3.16 that so thou mayest be made wise unto salvation and surely armed against all the fiery darts of Sathan § 2. Man lives not by bread alone Sathan Sect. 2 enquires here whether Christ be the Son of God or not Quest why then doth Christ answer concerning men Man lives not by bread alone First that he might shew that he was a man Answ 1 and obliged to humane obedience obedientia ejus obedientia hominis q Chrysost the obedience of Christ was the obedience of man Secondly that hee might teach us that his Answ 2 answer doth belong unto us for first if hee had changed the stones into bread what had that beene to us Or secondly if hee had said that he being God had no neede of bread neither had this belonged at all unto us But thirdly when he answers what man must doe he doth thereby propound an institution or instruction for us § 3. But by every word that proceedeth out of Sect. 3 the mouth of God that is by any thing that God in his good pleasure wils to be our foode or by any thing else besides bread whatsoever God shall thinke good Hence observe two things First things in Obser 1 respect of being must have dependance on the will of God or on themselves or one some other I. if they depend upon themselves for their beeing they are Gods II. if they depend on any other thing without and besides God that thing then is God also these two being absurd and neare blasphemy it remaines III. that all things and acts in the world as acts considered have their being by a dependance upon God as on the highest cause Secondly observe God is not tyed to the second Obser 2 ordinary causes but hee can doe that without them which hee can doe with them as appeares in these particulars First God sometimes works without meanes at all as in the first creation of the Chaos and in Christs healing many diseases Secondly God sometimes workes with ordinary but those weake and insufficient meanes in the order of nature thus Asa beleeves that it is nothing with God to helpe whether with many or with them that have no power r 2 Chro. 14.11 yea examples we have hereof in the booke of God as when the figges healed Hezekiahs sore Å¿ 2 King 20.7 when Iacobs rods made the sheepe bring forth party-coloured lambes Gen. 30.37.38 when the wind brought quailes Exod. 16.30 c. when Gideons 300. souldiers got the victory t Iudg. 7.22 and Ionathan and his man 1 Sam. 14.6 when Elijah went in the strength of hâ—s meat forty dayes u 1 King 19. â— All these were wrought by ordinary meanes but the meanes in themselves were altogether ineffectuall for the effecting of such great workes as these were Thirdly God sometimes workes by meanes altogether unusuall and unwonted such as was Manna in the Desart so without the Sunne he caused light to shine forth either out of the whole Chaos or els out of the element of fire at the first creation so without raine at the same time the earth was fruitfull And thus with the noyse of Rammes-bornes the walles of Iericho fell downe Fourthly God sometimes workes with quite contrary meanes as Christ healed the blind mans eyes with clay and spittle a Ioh. 9.6.7 and Ionas is saved by being in the whales belly b Iona. 2.10 Vers 5 VERS 5. Then the devill taketh him up into the holy city and setteth him on a pinnacle of the Temple Sect. 1 § 1. Then the devill taketh him up It is questioned here Quest how the devill tooke him up whether it were first truly or in a vision or secondly visibly or invisibly or thirdly violently or willingly and Musculus thinkes that these things are not curiously to be enquired or searched out yet I hope we may safely answer Answ 1 First that the devill tooke up Christ really and truely for what neede we deny this seeing the affirmation thereof is not contrary to the analogy of faith yea to deny it were to change the truth of the Scriptures into figures as did Origen in times past and the Anabaptists at this day Answ 2 Secondly if it bee objected how could the devill take up Christ invisibly Chrysostom oper imperf answers that it was easie for him to doe it by the power of Christ for if Habakkuck could be transported from Iudea into Babylon and seene of none then why not Christ Answ 3 Thirdly there is no question but this was done willingly for it was not in the devils power to draw him against his will Cum audis ductum ne cogita potentiam Sathana sed patientiam Christi in Domino non infirmitas sed patientia in Sathana non virtus sed superbia c Chrysost oper imperf s when thou hearest that Christ was
1 12 9. 2 cor 9.9 that is largely and liberally Thus Solomon describes the liberall woman Shee stretcheth out her hand to the poore yea she stretcheth forth her hand unto the needy k Prover 31.20 yea this is the Lords command If there bee a poore man among you thou shalt not shut thy hand from him but thou shalt open thy hand wide unto him and shalt surely lend him sufficient for his neede in that which hee wanteth l Deut. 15.7 8. Quest 17 If Parsimonious almes bee not Mercy then what is the measure of Mercy Answ 1 First negatively the measure of mercy is not our coveteous minde and will But Answ 2 Secondly the Mercy of God Dicit da mihi ex eo quod dedi tibi August s Psal 103. God saith give me part of that which I have given unto thee and let my bounty shewed towards thee be thy rule to direct thee in shewing mercy towards others Answ 3 Thirdly the measure of our mercy is our brothers misery our almes must bee according to our brothers want Deut. 15.8 Fourthly another measure of mercy is our owne hand that is our ability and power Non solum quantum sed de quanto Ambros s Corinth Answ 4 God doth not so much looke at that which thou givest as at that which thou hast to give And therefore the Holy Ghost doth neither condemne the Disciples because they gave but little nor commend them because they gave much but praiseth them for this That every one of them according to his ability sent reliefe unto the brethren which dwelt in Iudea m Acts 11 29. Fiftly sometimes the Lord doth prescribe unto some a particular measure of mercy which Answ 5 is to be observed as for example First the Lord did appoint unto the poore all the fruit that sprang up or grew the seventh yeare n Exod. 23.11 Secondly some remainder and gleanings every yeare Deut. 24.19 Thirdly sometimes halfe of that which wee possesse thus Christ commands the people o Luk. 3.11 and thus doth Zacheus p Luk. 15 8. Fourthly sometimes God commands us to sell all and give unto the poore Matthew 19.21 Luke 12.33 Fiftly sometimes we are commanded if wee have for the present nothing to give to labour that we may be able to helpe others Acts 20.35 Ephes 4.28 Who offend against this rule First those that labour hard in their callings Quest 18 not that they may be enabled to give almes but Answ 1 that they may have enough to satisfie their greedy appetites of gluttony or drunkennesse Secondly those that give sparingly unto the Answ 2 poore I speake not here of those who give little because they have not much for certainely the widdowes mite shal be accepted but of those who have much and yet give but little The Apostles assertion is generall For if there be first a willing minde it is then accepted according to that which a man hath not according to that which hee hath not q 2 Cor. 8.12 where he most plainely layes downe two rules of charity the first is whatsoever we give whether little or much it must bee given willingly the second is that wee must give proportionably unto that which wee possesse that is if wee have but little God will accept then of a little but if we abound in estate wee must abound in good workes Thirdly those erre from this rule that spend Answ 3 and give much for other things and in regard of that but little unto the poore it is no almes or true worke of mercy to give a peece of bread or a penny unto a poore man when in the meane time we spend much other waies either 1. upon our lust or pleasure as many spend much for the sight of Stage Playes much upon Hawkes much upon Hounds much at Dice and Cards yea much upon Harlots or 2. when we wast and consume much by drunkennesse or 3. by feasting frequently great men Certainely we are no almoners except we bestow distribute and disperse a greater part of that which wee possesse upon the poore then upon our pleasures and lusts and our sentence is this if we sow sparingly we shall reape sparingly and if we sow plentifully we shall reape plentifully r 2 Cor. 9.7 Secondly our almes must be given with a continued hand true mercy is not sometimes to be done but to be habituated by a frequent and daily practise Give saith Salomon a portion to seven and also to eight Å¿ Eccles 11.2 and Saint Paul would have the Corinthians to lay by some thing in store every Lords day t 1 Cor. 16 2. and disswades all men from being weary of this duety of charity u Gal. 6.19 or of forgetting the workes of mercy v Heb. 13 16. Quest 19 Why must we be thus constant in the workes of mercy and charity Answ 1 First because there is daily need of the exercise thereof the belly of the poore man will still cry for meat yea new poore people will daily spring up the Lord hereby proving and trying us whether we will continue in the workes of mercy or be weary of well-doing w 2 Thes 3.13 Answ 2 Secondly because otherwise we shall have no reward It is not enough to begin well except we continue in well doing for without perseverance there is no blessednesse Answ 3 Thirdly because constancy in the workes of mercy is recited unto the praise of such and imitation of others by the Holy Spirit Thus we read of the daily distribution of the Church x Act. 6.1 and of Cornelius his constant course of prayer and almes y Act. 10.2 that wee might learne to imitate them in this vertue so lauded by the Lord. Quest 20 How long must wee continue in giving almes Answ 1 First wee must give so long as wee see any stand in neede and when none wants then we may retaine unto our selves what we enjoy but that will be never and therefore we must never cease to give Answ 2 Secondly wee must give untill we have satisfied the mercies of Christ wee must doe good unto the poore members of Christ untill wee have done as much for them as Christ did for us but this will be never as that liberall Almoner said z Iohn Elecmosynarius Leontius vita unto a poore brother Nondum sanguinem pro te c. I have not yet shed my blood for thee as Christ did for mee and therefore I must not yet give over doing good unto thee And thus we must continue liberall so long as we continue in life and ability to doe good Having shewed how the rules of Almes-deeds doe respect the hand it followes in the second place to consider how they respect the affections wherein we have also two rules diligently to observe viz. Dandum hilariter Dandum cito First what wee give must bee given willingly and cheerfully or true mercie gives with a willing
power to will and doe what is good Phil. 2.13 And therefore he is said to have mercy upon us Rom. 11.32 Thirdly the Lord having converted regenerated Answ 3 and justified us then onely are we able to bring forth good workes When once Christ hath redeemed us then by Christ wee are enabled to serve God in righteousnesse and true holinesse q Luke 1.75 but not untill then When the Lord infuseth grace in our hearts then are we by his grace enabled to deny all ungodlinesse and worldly lusts and to serve him all our dayes r Tit. 2.11 And from this ground it is that the Apostle Saint Paul doth so stiffely deny justification by workes Rom. 3.20 c. unto vers 28. and 2. Tim. 1.9 and Titus 3.5 c. holding them like two incompatible qualities that cannot stand together Rom. 11.6 Are all good workes like an unnecessary garment Quest 28 to be layd aside We doe not deny Opera but Operum merita wee finde no fault with good workes Answ but onely blame the merit that Papists put into them Why may wee not ascribe some merit unto our workes Quest 29 Because this were to arrogate unto our selves both against Christ precept and Pauls president Answ our Saviour commandeth us when wee have done all wee can to say we are but unprofitable servants and therefore have deserved nothing ſ Luk. 17.10 S. Paul is so afrayd to ascribe any thing unto himselfe that he desires when his hand is to bee held up at the barre of Gods Tribunall at the last day he may bee found not having his owne righteousnesse of workes but that which is through the faith of Christ the righteousnesse which is of God by faith t Phil. 3.9 And thus much for the inference The second particle of the second part of this verse is the Position or Reason why the mercifull are blessed because Misericordiam habebunt they shall obtaine mercie Shall everie true mercifull man finde Mercie Quest 31 Certes no truly mercifull man shall lose his reward Answ for such an one doth good to his owne soule Prov. 11.17 And therefore hee is happy Prov. 14.21 and he shall be blessed Prov. 22.9 Quest 32 Why is this mercy and blessednesse promised unto the mercifull man Answ 1 First because he honours God as Salomon hath it he that hath mercy on the poore honours his maker Prov. 14.31 and therefore God will honour him as hee said unto Samuel concerning Eli. Secondly because herein he imitates God Answ 2 and shewes himselfe to be a child of God he being mercifull yea the Father of mercies Psal 103.8.9.13 and 145.8.9 And therefore let the certainty of the reward be a meanes to induce us to be mercifull Quest 33 What reward shall be given to him that is truely mercifull Answ Saint Luke Chap. 6. vers 38. saith there shall be given unto him good measure pressed downe shaken together and running over from whence Stapleton observes foure degrees of this reward viz. First there shall be given him good measure In temporalibus pressed downe in naturalibus shaken together in spiritualibus and running over in aeternis Particularly First there are but three sorts of Rewards Temporall Spirituall and Eternall wherefore I will comprehend all the blessings promised unto the mercifull man under one of these beginning with the first to wit temporall blessings for he that gives to the poore a Prov. 19.17 lends to the Lord b Quest. 34 What temporall blessings is the mercifull man promised to enjoy Answ 1 First all shall blesse him and on the contrary the unmercifull man shall be cursed thus saith Salomon Hee that withholdeth corne the people shall curse him but blessing shall be upon the head of him that selleth it b Pro. 11.26 If he that selleth unto the poore be blessed then much more he that giveth on the other side if he be cursed that denies to sell so is also he that refuses to give in the time of need but elswhere the Kingly Preacher hath it more plainely in these words hee that hideth his eyes from the poore shall have many a curse c Pro. 28.27 Indeed sometimes the curse of the poore is vaine and idle because it is pronounced sine causà without just cause but when it is provoked by the cruelty or coveteousnesse of men it is then most powerfull and prevalent and doth pierce the clouds and on the contrary blessed is he whom the soule of the poore man blesseth and therefore by mercy and charity we should procure their prayers Answ 2 Secondly he shall be freed and delivered from his miseries and dangers and that one of these two wayes First it may be the Lord himselfe will deliver thee as David saith Blessed is he that considereth the poore the Lord will deliver him in the time of trouble d Ps 42.1 we have examples hereof 1. in Rahab who was saved from destruction with all her houshold for her mercy and hospitality extended unto the Spies Josh 2.12 and 6.23.2 in Ebed-melech the Ethiopian who was delivered for his compassion shewed unto Ieremy f 3. in a Citizen of Antioch e Jer. 39.16.17 whose History is this Under the the Emperour Mauritius the City of Antioch was shaken with a terrible Earth-quake after this manner There was a certaine Citizen so given to bountifulnsse to the poore that he would neither sup nor dine unlesse he had one poore man to be with him at his table Upon a certaine evening seeking for such a guest and finding none a grave old man met him in the market place cloathed in white with two companions with him whō he intreated to sup with him but the old man answered that he had more need to pray against the destruction of the City and presently shooke his Hand-kerchiefe against one part of the City and then against another and being hardly entreated forbore the rest Which he had no sooner done but those two parts of the City terribly shaken with an Earth-quake were throwne to the ground and thousands of men slaine Which this good Citizen seeing trembled exceedingly to whom the old man in white answered and said by reason of thy charity to the poore thy selfe house and family are preserved f D Beard Theater of Gods Judgements f. 587. Thus sometimes the Lord himselfe extraordinarily delivers those that are mercifull Secondly sometimes the Lord excites and stirres up the enemies of mercifull men unto mercy as the Psalmist saith He made them also to bee pitied of all those that carried them captives g Ps 106.46 2 Chro. 30.9 Thirdly he that gives to others to him it shall be given that is First he shall not want thus saith the wise man Hee that giveth unto the Answ 3 poore shall not lacke Prov. 28.27 And Saint Paul confirmes it positively in these words Hee that ministreth seed to the sower will minister bread for your food if ye be mercifull 2 Cor.
us and given the earnest of the Spirit in our hearts d 2 Cor. 1.21.22 Secondly our religion and obedience is not Answ 2 living except it bee grounded in the heart and proceeds from thence A good man saith our Saviour out of the good treasure of the heart bringeth forth good things e Math. 12 35. And on the contrary from an evill heart proceed no good things And therefore it is necessary that first the heart should be purified Answ 3 Thirdly we regard nothing that our servants or children or acquaintance doe for us if wee know that it bee done unwillingly and comes not from the heart and therefore how can wee hope that the Lord will accept of any thing wee doe if it be but a labour of the lip and not of the heart Fourthly it is requisite that our purity and religion should be rooted in the heart because otherwaies wee doe not honour God but rather dishonour him Hee is a Spirit and therefore must be worshipped in spirit and in truth f Iohn 4.24 and not onely with outward worship God is not like man who sees onely the outward appearance but he sees the heart g â— Sam. 16.7 and Act. 15.8 and he will make manifest the counsels of the heart h 1 Cor. 4.5 According to that confession of David I know O Lord thou provest and triest the heart i 1 Chro. 29.7 and inward man and approvest of none whose heart is not upright And hence it is that the Apostle doth so highly commend the obedience of the Romans and blesse God for it because it proceeded from the heart God be thanked saith hee that ye have obeyed from the heart that forme of doctrine which was delivered unto you k Rom. 6 1â— Who doe obey God but not with the heart First those who under a shew of obedience Quest 3 doe palliate and cloake Superstition who seeme Answ 1 religious in their lives but are superstitious in their hearts who love Popery in their soules but yet professe our religion outwardly either for gain or for avoiding of the penall statutes or for the favour of others Let these consider Cui bono what good it will doe them thus to professe religion For they cannot deceive God who sees their hearts as well as their outward man l Gal. 6 7â— and if their conscience tell them that they professe with their mouthes what they approve not with their hearts God who is greater then their conscience must needes much more accuse them m 1 Iohn 3.20 What a folly is it for men to goe about to deceive men when as the Judge and accuser and witnesse that is God Sathan and their owne consciences see and know what they do Let these consider what the reward of Hypocrites is the approbation of men and the rejection of God Secondly those who under the cloake of obedience Answ 2 palliate Atheisme and prophane mindes who pretend zeale obedience but their hearts runne after sinne and yet oftentimes take no notice of their hypocrisie but think they are very good and doe very well But these may easily know what they are if they doe but examine themselves by these three signes First some avoid sinne for feare of temporall punishment they take heede of adultery and theft not of lying swearing or drunkennesse because these are not so strictly looked unto not so severely punished as those are Certainely these are neither pure in heart nor life who doe abstaine but onely from some outward sinnes Secondly some avoid publique sinnes but not private and sticke not to commit adultery if it may be done secretly or to injure their brother if they may doe it closely or supplant their neighbour if they can doe it and not bee perceived or dissemble if it may bee done fairely Certainely these I are not pure in heart because that is polluted with close impiety II. this obedience of theirs is but that eye service which God cannot endure n Ephe. 6.5 Col. 3 2â— yea III. these are but â—ooles who hide their sins from man lay them open before God who might judge them at the last day according to their workes 2 Cor. 5.10 Thirdly some abstaine from sinne but it is with murmuring and much unwillingnesse now these are not pure in heart neither doth this blessednesse belong unto them Answ 3 Thirdly there are another sort who obey not God with the heart and those are Hypocrites who draw more unto God with their lips but their hearts are farre from him p Esa 29.13 and 58.2 These may bee knowne by these two markes First if they straine a gâ—â—â— and swallow a Camell if they stumble at a straw and leape over a blocke if they tithe mint anice and neglect greater things if they make more conscience of that which is of lesse moment then certainely they are no better then outward formalists which God cares not for Secondly if they be faire without and blacke within if the superficies bee gold and the substance copper if they have Iacobs voice but Esaus hands if the Cup bee plate but the draught poyson if the face be beautifull and the heart adulterous if they bee painted sepulchers faire without but within rottenesse if they bee like the apples of Sodome pleasant to the eye but within ashes if they have a forme of godlinesse but in their hearts have denyed the power thereof q 2 Tim. 3.5 certainely they are but Hypocrites whose hearts are not pure nor themselves blessed Fourthly those obey not with the heart Answ 4 whose hearts are insensible or who obey without zeale but of this elsewhere And therefore if we desire to bee happie and blessed wee must labour I. that our hearts and inward man may be purged from all love of sinne or desire after it II. that our lives may bee replenished with good workes And III. that they may be performed with love zeale willingnesse and cherefulnesse Sect. 4 § 4. For they shall see God Is not God invisible is it not said none can see him and live Exod. â—â— 20 and none hath seene him at any time John 1.18 Doth not the Apostle testifie that hee dwells in the light which no man can approach unto whom no man hath seene nor can see 1 Tim. 6.16 and 1 Iohn 4.12 And therefore how shall the pure in heart see God Not in this life but in the life to come Answ not on earth but in heaven not with a corporall eye but a spirituall What great matter is it to see God what wonder Quest 2 is it that he shal be seene of the pure in heart in heaven seeing that he hath often been seene on earth Abraham saw him often Gen. 12.1 Chap. 15. Chap. 17. Chap. 18. and 22.14 Iacob saw him Gen. 32.30 Moses saw him Exod. 33. The Prophet Esaias saw him chapter 6.1 and the Prophet Ezekiel Ezech. 1.29 Stephen saw him also Acts
thee to returne backe a part thereof unto God againe Answ 2 Secondly Si de malè partis If thy goods bee evill come by then satisfaction is to bee made to him that hath beene wronged not unto God or the Church or the poore for that were to offer unto them a part of a spoyle unjustly acquired But wee shall have more direct occasion else where to cleare this more fully and therefore I thus here superficially leave it Sect. 2 § 2. Goe thy way Object It may here bee objected This departure could not be warrantable being contrary to the expresse law Ezech. 46.10 where the Prince himselfe might not depart till all were ended The Prince shall goe in when they goe in and when they goe forth he shall goe forth Answ This rule might be understood of departure out of the outer court of the Temple whether the people brought their sacrifices soone after they had presented thē before they were begun to be offered for untill the Priests had begunne this service it was lawfull for the people to depart especially upon this occasion which our Saviour here instanceth in Sect. 3 § 3. And bee reconciled unto thy brother and then offer The meaning of this is compose your jarres linke your selves together in the chaine and bond of Christian charity and then offer your sacrifices unto the Lord. Quest 1 Why must we not offer sacrifices unto God untill we be reconciled unto men Answ 1 First because God accepteth nothing but that which issues from a pure heart but wrongs and injuries doe corrupt and defile the Soule and therefore nothing is gratefull unto God which comes from such men Answ 2 Secondly anger hinders our prayers that is makes us unfit to pray and the petitions which we powre forth are unpleasing unto God And therefore it is necessary that we should be reconciled unto our brethren before wee offer up the sacrifice of prayer unto God Thirdly God loves concord and unity amongst his he himselfe not being the authour of confusion but of peace yea commands us Answ 3 to love one another to forgive those who injure us to blesse those that curse us to pray for those who persecute us c. And therefore both the person offending and offended should seeke for peace and reconciliation Fourthly wee are all brethren yea all members Answ 4 of one and the same mysticall body Now no man ever hated his owne flesh Ephes 5.29 but nourisheth and cherisheth it yea though the hand should harme the eye or foote the body will not therefore hate the hand but pardon it and prize it as highly as ever it did before Saint Peter useth this argument to perswade us to this duty Finally be ye all of one mind having compassion one of another love as brethren bee pitifull bee courteous And therefore before wee can offer any acceptable sacrifice unto God wee must bee reconciled one unto another that is both the injurious person and the party injured He who hath beene unjustly injured and palpably Obiect 1 wronged by one who will not acknowledge his offence neither sue for pardon or reconcilement will here object that it is a very hard thing to forgive such an one but to seeke to him is so difficult that flesh and blood cannot endure it First flesh and blood shall never inherit the kingdome Answ 1 of heaven 1 Cor. 15.50 and therefore desperately miserable is that mans condition who can doe or suffer no more then flesh and blood can Secondly all good and holy duties are difficult Answ 2 and therefore if the difficulty of the worke discourage us wee must give over working the worke of God or walking in the waies of religion for no spirituall duty can be done aright with facility and case Thirdly the question is not what thy brother Answ 3 doth or what he is but what thou oughst to doe namely to be obedient to thy Lord and Soveraigne in whatsoever he requires of thee Now as hee commands thy brother to seeke peace and atonement at thy hands so he commands thee to forgive thy brother as often as he offends thee though it were 70. times 7. times that is 490. times in a day b Matth. 18.22 Fourthly suppose Christ should as hee doth Answ 4 indeed tell thee that it is a very hard thing to obtaine or to bee made partakers of him wouldest thou give him over for the difficulty of the worke if thou wouldest not as thou shouldest not then no more forbeare this Christian duty of pardoning and seeking for reconciliation at thy brothers hands Fifthly the worke indeed is not difficult because Answ 5 God will enable thee thereunto if thou from thy heart desire it and with thy heart endeavour it Sixtly it is an excellent signe of a mind truely Answ 6 humbled for the offended to seeke reconciliation and agreement from him that hath done the offence Mich. 6.8 Seventhly and lastly if thou wilt not pardon thy brother no more will the Lord pardon thee Answ 7 if thou wilt not seeke unto thy brother no more will thy Father seeke unto thee but leave thee unto thy selfe and thy proud perverse will Obiect 2 The party who is injured may against this yet object he hath done me wrong yea harme and therefore why should I either seeke to him or forgive him if he seeke not to me Answ 1 First hath he not formerly done thee more good then now hurt if he have then ballance the one against the other Answ 2 Secondly hast not thou wronged some other as much as he hath thee yea hast thou not formerly beene as injurious unto him as he is now unto thee if the former then think him to be an instrument of Gods anger unto thee for thy correction If the latter then there is no reason but thou shouldest forgive him as thou wouldest be forgiven by him Answ 3 Thirdly what evill hast thou done unto Christ how often hast thou transgressed his Lawes and thereby incensed his anger against thee how many talents dost thou owe unto him which thou art not able to pay And therfore if thou desirest to be forgiven and to be received into favour then doe so to thy brother Mat. 6.14 and 18.21 Obiect 3 But the unjustly injured person will yet object I did not deserve this wrong at his hands for I never did him hurt but good And therefore he neither deserves to bee pardoned nor sought unto Answ 1 First if thou hadst deserved those wrongs which are offered unto thee then thou deservest neither praise nor reward though thou shouldst pardon them For if a man doe evill and being punished for his evill take it patiently what reward shall he have Matthew 5.46 and 1 Peter 3.16 Answ 2 Secondly what hath Christ deserved at thy hands that so injuriously thou dost daily and hourely exasperate him he never deserved such dealing at thy hands thou never didst so much good unto thy brother as hee hath done for
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
hath freed us from the snares of death and how he enables us in some weake measure to obey him in that which is good Ans 2 Secondly but in all these times whatsoever we see in our selves we must adde we are yet but unprofitable servants Luk 17.10 we have not as yet attained unto that perfection we ought to have Phil. 3.12.13 Happie is that man who seemes little in his own eyes but great in the eyes of others who shines unto others yet seemes darke unto himselfe and in that regard despiseth the praises of men Quest 4 The sweetest Musicke is a mans owne praise and therefore how may our hearts and eares bee stopped against these bewitching enchantmēts what shall we doe to be preserved both from the flatterie of others and from affectation in our selves Answ 1 First doe not delight thy selfe in reading or repeating the catalogue of thy good deedes as the proud Pharisee did Luke 18.11 Averte oculos ne capiâris formà lest thou grow proud Answ 2 Secondly looke downe to thy feet and consider the filthinesse and errors of thy former life Answ 3 Thirdly reade the booke of thy daily sinnes for this is a profitable catalogue to humble the soule Answ 4 Fourthly if flatterers should fill thy eares with thy owne commendations then remember they see what is without but not what is within they know not the many corrupt thoughts and desires and purposes that are in thy heart they are ignorant of thy many neglects in good duties and of divers sinister respects and ends which are frequently in the good workes thou dost Answ 5 Fifthly if thy owne heart and thoughts should tell thee that thou art good and there are not many better then meditate upon the puritie of God and his law looke unto thy copie compare thy selfe with thy exemplar Mat. 5.48 and thou wilt acknowledge that the East is not so farre distant from the West as thou art from what thou shouldest and oughtest to be Sixthly remember the many blots and defects Answ 6 that are in the best worke thou performest Who would brag of good wine if it were mixed with poyson And our best workes as comming from us are but like wine in a poysoned cup. Seventhly whatsoever thou hast it is the gift Answ 7 of God and by his grace thou art what thou art 1 Cor. 15.10 and therefore why shouldest thou thy selfe boast or any other make thee proud of that which is not thine for at the best thou paiest but God with his owne coyne VERS 4. That thine almes may be in secret Ver. 4 and thy Father which seeth in secret himselfe shall reward thee openly § 1. That thine almes may be in secret Sect. 1 The scope of our Saviour here is that pro virili Quest 1 as much as in us lies we must endeavour to hide and conceale the good workes which wee performe from the eye of the world Why may we not reveale our good workes unto men but thus hide them from them First because wee performe them for Gods Answ 1 sake not for mans and therefore if God see them it is enough though men know not of them Secondly it is not equall and faire dealing to Answ 2 reveale unto men our good deeds and conceale from them our bad and therefore either tell both or neither Thirdly vessels that sound most are most Answ 3 empty Come saith Iehu unto Iehonadab and see my zeale for the Lord 2 King 10.16 and yet vers 31. it is said Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart for he departed not from the sinnes of Ieroboam which made Israel to sinne So the young man saith unto Christ Omnia feci all these things have I done Mat. 19.20 and yet hee will leave Christ rather than his riches So Peter speakes most boldly but falls most fowly Mat. 26. And therefore take heed of vaine ostentation in the performance of good workes Doth not this verse crosse Mat. 5.16 is there Quest 2 not a direct Antithesis and contrariety betwixt these two verses Let your light so shine before men that they may see your good works And Let your almes be done in secret that men may not see them They differ in two things 1. In re Answ in the thing done 2. In modo in the manner of doing First these two verses differ in the thing Here observe that some good works cannot be concealed some may First there are some good workes which cannot be hid as for example I. When a publike worke is commanded as the worke of the Lords day the preaching and hearing of the word and publike prayers these cannot bee concealed II. When the omission of duties may scandalize religion then they are not to be concealed III. When wee are seriously asked by our brethren what good workes we performe wee must not lie but yet there is a difference to be observed by whom we are asked For First if the question be asked by a Saint and holy man who hath no need of our example then we must rather urge our omissions and neglects of good duties and our answer must savour of the confession of our sinnes rather then of our good workes Secondly if the question be asked by one who is weake then build him up by thy example yet let it be done modestly Ostendens non Ostentans shewing him what thou dost but without all ostentation yea extenuating what thou shewest him and not amplifying of it nor taking any thing unto thy selfe but ascribing all the glory of thy good workes unto God Secondly there are some good workes which may bee concealed and yet in some cases may and ought to be manifested otherwise not as for example I. There are some workes which procure praise some which beget shame First some workes will humble us and affect us with blushing to lay them open as the sense and profession of our infirmities whether of anger coveteousnesse wantonnesse idlenesse and remisnesse in our callings These a man may shew unto a holy and faithfull friend modestly Secondly some workes beget praise as honest and beautifull workes such as almes is these must be concealed as much as we can II. Sometimes it is necessary that wee should hold forth our workes and be examples unto others As First when thou livest among those who are wicked who altogether neglect religious workes Secondly when the worke is difficult and rare as the daily examination of our selves and the pardoning of injuries and the like that so others by our examples may bee encouraged thereunto Thirdly when the worke is perillous as the profession of Christ among heretikes In these there is need of our example and therefore we should herein shew our selves III. Sometimes the glory of God is dishonoured by sinne here shew all the might and power thou hast If sinne be committed with a high hand then let religion be professed so also that is openly
corrupt What is the meaning of these words Sect. 4 First the phrase here used is applyed to our Quest 1 vulgar and common possessions and the corruption thereof For 1. Moth is applyed to garments 2. Rust to vessels 3. Theeves to both Secondly the meaning is that all things here Answ 1 are subjected to vanity and corruption Christ doth not here name Lyons beares shipwracke fire and the like but ordinary and weake things to teach us Obser That the smallest and most usuall evils are instruments of Gods correction For 1. He can convert and turne all things yea even evill things unto good 2. He can make use of sathan well and therefore whatsoever evill doth afflict us is but the Lords rod. And therefore we should see Gods hand in all evils Wee may see the hand of God in the Moth Quest 2 and rust but how in the theefe whose deede is wicked yea forbidden by God positively in his law Thou shal not steale God permits theeves either 1. Answ for thy coveteousnesse and hard-heartednesse Or 2. for the correction of the negligence of the common-wealth because sinne is not punished Or 3. for some other sinne because it is usuall with God to punish one sinne with another If it be thus then theeves are Gods servants Object Certainely they are Answ as Asshur was the rod of his anger and Nebuchadnezzar an instrument to punish the Jewes theeves are Gods servants as the Caldeans and Sabâ—ans and sathan himselfe was Iob 1. Bur yet these must know that they are indeede the slaves of sathan and that God will at length cast them into the fire What may we learne from hence Quest 3 The Omnipotencie and infinite power of God Answ who can punish us by the least creatures Hee did not oppresse Egypt with Lyons but with Grashoppers and Frogges and Flies and the like And thus often the least creatures have been great enough to take away the liâ—e of man As for example First we may see this in Animate creatures 1. Popilius Hatto and divers others were slaine by rats and mice 2. Aristides dyed through the bite of a weasell 3. Messalinus was killed with Horseleeches 4. Hermonactes was stung to death with Bees 5. Pope Adrian was choaked with a flye 6. Cassander was eaten with lice 7. Antiochus and Herod with wormes Secondly we may see the truth of this in Inanimate things 1. Alexander Eleus the Philosopher died with a reede 2. Drusus the sonne of Claudius Caesar was choaked with a peare 3. Terpandrus with a fig. 4. Sophocles with the stone of a grape 5. Tarquinius Priscus with a fish-bone 6. Our Earle Goodwin with a crumme of bread 7. Fabius with a haire in milke 8. sampson Sultane of Egypt was choaked with dust Thus we may reade as in a Map Gods Omnipotency and Mans Impotency and learne to feare him who is able to arme the least and weakest of his creatures and make it strong enough to cope with and conquer sinfull man VERS 20. But lay up for your selves treasures in heaven Vers 20 where neither moth nor rust doth corrupt nor where theeves breake through and steale § 1. Lay up for your selves treasures in heaven Sect. 1 How doth this verse agree with Colos 1.5 For Quest 1 there the Apostle saith that life and glory as laid up to wit by God in heaven but here our Saviour biddeth us to lay up treasure for our selves in heaven where by treasure is meant eternall glory We must here distinguish betweene these two things Answ namely 1. The essence and substance of glory 2. The degree and measure of glory First there is the essence and substance of glory which consists in the fruition of the presence of God in the fellowshippe and society with God the Father Sonne and holy Ghost and with the Angels and Saints now this the Apostle speakes of Colos 1.5 because this is laid up for true beleevers Secondly there is the degree and measure of glory which may be laid up and may be increased by beleevers For they by their good workes of faith may treasure up a greater measure degree of glory True it is that a greater reward shall not be given them in heaven for the merit of their workes but of the meere mercy of God who in the day of retribution will crowne his own gifts not our merits and where he findes a greater measure of gifts and a greater measure of the workes of faith there he will in mercy bestow a greater measure of glory according to that of the Apostle He that soweth sparingly shall reape sparingly and hee that soweth liberally shall reape liberally l 2 Cor. 9.6 And againe as one starre differeth in brightnesse from another so shall it bee in the resurrection m 1 Cor. 15.41 Whence it appeares that there shall be a greater measure of glory in one Saint then in another according to the measure of the workes of faith Now this our Saviour speakes off in this place lay up treasures for your selves in heaven that is treasure for your selves a measure of glory and adde one measure to another as men in heaping and hoording up riches adde one shilling and one pound unto another § 2. Lay up treasure in heaven where neither Sect. 2 moth nor rust c. What is the principall scope of our Saviour in Quest 1 this verse His maine drift I conceive Answ is to shew an Antithesis or opposition betweene terrestriall and celestiall treasures Wherein and how doe they differ Quest 2 First in temporall things the successe and event Answ 1 is uncertaine yea often the end doth not answer the expectation nor the crop the paines but a man utterly loseth his labour But pietie hath certaine Promises of God and heavenly glory in the life to come And therefore the Lord being true the event and successe of heavenly treasures is certaine Secondly In earthly things a man often takes Answ 2 much paines and great labour for little profit benefit But in heavenly things the least thing even a cup of cold water shall have a plentifull reward Mat. 10.42 and our least sufferings shall be crowned with exceeding glory Rom. 8.18 Thirdly earthly things are but temporary transitory Answ 3 and corruptible are sometimes spent exhausted by use sometimes corrupted or deraced either with the moth or rust or age yea though they be retained entire and reserved safe yet they cannot make the possessors constantly solidly happie and blessed But heavenly treasure our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12.33 a treasure which faileth not because neither by time use or any way they can either bee diminished defaced corrupted or made worse but are durable perpetuall eternall yea a treasure which can never be exhausted but will remaine with and make eternally happie the possessor thereof VERS 22.23 The light of the body is the eye Vers 22.23 if therefore thine eye be single thy whole body shall be full
our pleasure unto the reliefe of the poore and every good worke we may then be called their Masters Secondly if Mammon First sends us whether hee will Answ 2 Per mare per terras if the love of riches cause us to expose our selves to imminent danger and hazards he is then our Master Secondly if thou darest not send thy riches abroad when necessity requires if thou darest not satisfie the necessities of the poore although they cry unto thee for feare of scattering thy riches then certainely thou art Mammon servant How is Mammon to be cast out By the workes of mercy Answ and exercising our Quest 6 selves in doing good be hospitable to strangers redeeme captives cloath the naked give bread to the hungry drinke to the thirsty comfort those who are in misery visite the sicke and the like for by this meanes wee may bee freed from Mammons service What is required of us unto this service of Quest 7 God First a serious labour of the life wee must Answ 1 serve him in righteousnesse towards men and true holinesse towards God all the dayes of our life The worke of the Lord is great and therefore it cannot be performed nor he served without a great deale of care and paines Secondly a generality of obedience both in Answ 2 regard of the Things commanded wee must not abstaine from some sinnes or doe some things as Herod did but labour to avoide whatsoever is evill and do whatsoever is good Times not obeying of God per intervalla by starts or for a time but all our time we injoy upon earth Thirdly feare wee must obey him with Answ 3 feare Malach. 1.6 If I be your Master where is my feare Wee must stand in awe of him and not dare to offend him Fourthly a desire to please him in what hee Answ 4 commands It is not naturall rationall politicall or hypocriticall obedience of which in his proper place which doth approve us to be Gods servants But that obedience which proceedes from a true and internall desire to please him VERS 25. Therefore I say unto you Vers 25 take no thought for your life what ye shall eate or what ye shall drinke nor yet for your body what ye shall put on is not the life more then meat and the body then rayment § 1. I say unto you Sect. 1 Why doth our Saviour give this counsell with an ego dico I say unto you Quest First because he was their Master and therefore Answ 1 they should heare his voyce Answ 2 Secondly because he was wise they were foolish and therefore they should give credit unto him Answ 3 Thirdly because he himselfe did as he said for hee was not carefull and therefore they ought to obey having both his precept and president for it Sect. 2 § 2. Quapropter wherefore I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore We may observe here how Christ perswadeth unto and disswadeth from nothing without reason he disswades from coveteousnesse and gives reasons for it he disswades from carefulnesse and gives reasons for it yea ever and anone doth so as else where what will it profit a man to gaine the whole world and loose his owne soule Teaching us hereby Obser That Religion is not contrary to reason Quest 1 How doth that appeare Answ Thus Reason is the rule Tum veri tum boni tum aequi tum justi both of that which is true and good and just and equall for the better understanding hereof observe that which is true in one science is not false in another that which is true in Philosophy is not false in Divinitie contrily to that which is true in Divinity is not false in reason but onely above her reach yea if any thing were true in one Science false in another then Verum non esset reciproca affectio entis that is that which hath a being should not be true that which is true should not have a being Foure things there are here to bee distinguished to wit Veritas supra infra juxta contra rationem First there is a Veritas supra rationem a verity that is above reason this is of things taken up by faith Secondly there is veritas juxta rationem a verity which is agreeable to reason this is of things taken up by reason Thirdly there is veritas infra rationem a verity which is under reason and this is of things taken up by sense Fourthly veritas contra rationem non datur there is no verity contrary to reason It is not against reason to beleeve that a Virgin conceived and bare a Sonne but it is above reason In Jsrael there was a judicatorie of seventy who judged of matters of greatest weight and there was an inferiour judicatorie consisting of three and these judged of goods and matters of least moment that which was truely concluded in the highest judicatorie was not false in the inferiour and although they could not judge of a false Prophet is the great Synedrion did yet they held it not false in the lowest judicatorie when the great Synedrion concluded such a one to be a false Prophet Quest 2 Whether is reason or religion Philosophy or Divinity to be preferred Answ Divinity and Religion are to be preferred before the other two else we should doe as Demonides a Schoolmaster in Athens did who having crooked feete had his shooes stolen from him which were made according to his feet whereupon he wisht that the feete of those who had stolen his shooes might become like unto the shooes which they had stolne This was a foolish wish to desire the straight foot to bee made fit for the crooked shooe whereas the shooe should be made fit to the straight foot Philosophy and natural reason is but a crooked shooe and therefore to conforme Divinity thereunto were to conforme the straight foot to the crooked shooe Divinitie must be the square to correct that which is not straight Who forme or frame a modell of Religion Quest 3 by the mould of humane reason The Church of Rome Answ if we will take a view of the severall points professed in Popery wee may easily perceive whence they have taken the patterne of them not from Moses on the Mount but frō scholastick speculations as for example First because the Mathematickes consider lines figures circles points abstracted from bodies therefore they gather that accidents may be in the Sacraments without the subject Secondly because Morall Philosophy establisheth neither punishment nor reward unlesse the free-will of man goe before hence they inferre that there is free-will in man Againe because morall Philosophy knoweth no vertues but inherent habits and vertues therefore it is that they set themselves against the imputed righteousnesse of Christ The morall Philosopher calles vice a voluntary evill therefore they inferre that concupiscence is not sinne because it is not altogether voluntary Thirdly from the Politicks in policie the best sort of governement is Monarchicall
corruption in us by nature and therefore the Lord may justly cast us into Hell before we live to commit any actuall transgression And therefore of all these things let us not say that they are contra rationem against reason but that they are supra rationem beyond or above reason and that the things are true and possible and just and equall but we are blind and cannot see how or which way Wherefore beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such and such things are acknowledge that thou art not able to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they are Reason telleth us Deus est that there is a God but reason knowes not quid est What this God is as Simonides acknowledged I conclude therefore this question Contra rationem nemo sobrius dicit contra scripturam nemo Christianus contra ecclesiam nemo pacificus No sober man will speake against reason no Christian man will speake against Religion and the Scriptures no peaceable man will speake against the Church Quest 5 Why doth Christ bring reasons for what hee exhorts unto or dehorts from as was affirmed in the beginning of this second Section Answ 1 First for the greater manifestation of his love and mercy who doth not teach us pro imperio but applyeth himselfe to our capacity shewing that he doth not command as a Tyrant but perswade us as a friend unto that which is good and profitable for us Answ 2 Secondly that wee might bee left without excuse if the Lord shall disswade us from sin and perswade us to turne unto himselfe by arguments drawne Ab utili honesto aequo c. from the utility necessity honesty equity and excellency of the thing how injurious are we unto our God how inexcusable are wee in our selves if wee will not be drawn by so many and so strong coards This is a plaine argument that wee willingly and wilfully close our hearts shut our eyes and stop our eares both against the light of reason and Religion the one not being contrary unto the other sometimes the Lord gives us morall counsell sometimes divine and therefore the greater shall our judgement bee if we be not obedient Quest 6 How doth it appeare that Christ teacheth and exhorteth unto and dehorteth from nothing without reason Answ It might largely bee shewed and proved through the whole Gospell but I will instance but onely upon this present Sermon and upon a particular or two therein where to the life wee shall see that all the things taught therein might bee confirmed by strong and plaine reasons as for example First Christ dehorts us from seeking the praise of men and the applause of the world and that for these reasons following namelie I. Because it is a vaine airy and unconstant breath nothing more unstaid and unstable then the many-headed multitude who to day will cry Hosanna and to morrow Crucifie him II. Because the praise of men in our good workes is unprofitable seeing not men but God must judge us at the last day III. Because it is a blast which will puffe us up and make us swell and grow both more proude and worse then formerly we were IV. Because the praise of God is more worthy and therefore more carefully to be sought for Secondly Christ exhorts us to avoid Hypocrisy and that for these reasons I. Because we shall not be judged at the last day by outward duties or appearances II. Because God will never accept of Hypocriticall workes III. Because God requires and sees and searcheth the heart IV. Because Hypocrites shall onely receive a temporall reward on earth but not an eternall in the Heavens V. Because an hypocriticall shew of true Religion makes us not happy for vertue which is the way unto felicitie consists in action Thirdly Christ exhorts us to shew forth the good workes of sanctity and uprightnesse and that for these reasons I. Because wee shall at the last day bee judged according to our workes The judgement of God saith Saint Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to truth Rom 2.2 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes vers 6. II. Because if wee bring not forth good fruits we shall be hewen downe and cast into the fire III. Because they shall bee rewarded with true felicity and happinesse in the Kingdome of God IV. Because they are profitable and necessary both in regard of God because he is glorified and of others because they are edified and of our selves because they make sure our election and vocation unto us 2 Pet. 1.10 Fourthly he dehorts us from the care of the world and that by these reasons I. Because it distempers and disturbes the minde Psal 127.3 It will not suffer a man to sleepe II. Because it alienates and estrangeth the heart from God 1. Tim. 6.9 III. Because it derogates from God as though he would not or could not or knew not how to provide for us IV. Because it is unprofitable in a double regard namely First wee cannot by our care adde one cubit to our stature Mat. 6.27 Secondly because God will Provide for us without our care Luke 12.30 Fifthly Christ exhorts us to seeke heavenly things before all things and that for these reasons I. Because our treasure is in Heaven and therefore our hearts should bee there II. Because Heaven and the salvation of our soules is a matter of the greatest importance and weight unto us both in regard of the losse in regard of the gaine for if wee gaine Heaven we gaine the greatest if we loose Heaven wee loose the greatest inheritance and possession that possibly can be III. Because heavenly joyes glory felicity and happinesse is onely permanent enduring for ever IV. Because onely in Heaven is our true felicity and chiefest good And therefore let reason and Religion rule and direct us and we shall be happy and blessed for ever and ever Sect. 3 § 3. Therefore I say unto you Our Saviours conclusion is here worth observing Covetousnesse leads a man unto the service of Mammon therefore I say unto you bee not carefull c. Object It may here be objected A care of the world is lesse then covetousnesse Answ 'T is true therefore wee are taught hereby to avoide the lesse or wee shall never eschew the greater Or sinne is to be resisted in the smallest beginnings Obser Principijs obsta we must give no way unto the water at all Quest 1 Why must the least beginnings of sinne be resisted Answ 1 First because the least sinnes are most despised and slighted and therefore doe most easily and frequently prevaile with us wherefore it is not without need to prevent the small beginnings of sin Answ 2 Secondly because sinne is a seede a graine of Mustard-seede which acquires height and growth and strength by little and little Nemo statim fit pressimus as a garden is not quite overgrown with weeds in an instant but being neglected a while they begin to spread and disperse
Quest 6 in us as it was By these plaine markes namely Answer 1. Are thy affections as strongly set upon sinne as ever they were dost thou love sin as well as ever thou didst then certainely thou art yet sinnes slave 2. Are thy temptations as frequent as ever they were doth the devill tempt thee as often as ever he did then it is an argument that hee hath too much in thee 3. Art thou as stupid dull and blinde in seeing the craft and subtlety of Sathan as ever thou wert art thou still as ignorant of his devices as ever it is a signe then that sinne hath a commanding power in and over thee 4. Art thou as unable to resist sinne as ever thou wert as weake as ever as naked as ever as feeble and faint-hearted as ever this showes that corruption is too strong in thee On the contrary if wee finde that our love is not so much unto sinne as it was but that the edge of our affections is taken off if temptations be more rare in us and we more quick sighted unto Sathans subtlety and more strong to resist him both by Faith Prayer and the Word then it is a comfortable signe that sinne is growne weaker in us and our feet reduced from this broad way § 3. That leads unto destruction Sect. 3 Our Saviour in these words showes that the broad way of sinne brings at last unto perpetuall paine How doth it appeare that sinners shall perish Question 1 for there are many who thinke otherwise perswadeing themselves that they may walke in this way and yet at last come unto salvation First it appeares evidently from Christs owne Answer 1 words in this place where hee showes that the end of the Broad way is perdition Narrow way is salvation And therfore it matters not what others thinke Secondly it appeares from other plaine and positive Answer 2 places of Scripture reade Psalm 9.17 and 11.6 and 83.10.13 and Jsa 5.24 and 1 Corinth 6.9 Thirdly sinne is the foundation of condemnation Answer 3 or all and onely sinners shall bee damned And therefore it is cleare that the broad path leades to perdition reade Isa 50.1 and 59.2 and Ierem. 5.25 Hose 13.1 Rom. 6.23 Psalm 1.5 and 5.4 and 34.16 Prov. 16.4 Isa 3.10 11. Fourthly the arrowes of the Lord are levelled against Answer 4 such as walke in the broad way And therefore they must needs come to destruction at the last Psal 34.16 Fiftly the reward of sinne is death The locusts Answer 5 having brought forth their young die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist so lust having conceived brings forth sinne and sinne when it is finished brings forth death Iames 1.15 and Rom. 6.28 Sixtly otherwise God should not bee just For Answer 6 1. Hee hath made a law that if we sinne we shall dye Genes 2.17 In the day that thou eatest thereof thou shalt dye the death Pope Iulius the third caused this sentence to bee written about his coyne That nation and people shall perish which will not obey me so the Lord hath made a law and threatned to inflict condigne punishment upon all those who disobey it Rom. 3.23 2. Mankinde hath broken this Law in Adam and wicked men daily breake it themselves in their owne persons And therefore the justice of God requires that they should be punished whose sinnes are not done away in Christ Question 2 Shall no wicked men at all escape this destruction None who continue to walke in this way untill they come to the end thereof For Answer First Kings and great men shall suffer if they run with the common sort Isay 41.2 Daniel 5.27 Secondly Wisemen shall bee punished if they thus play the fooles Exod. 1.10 and 15.7 and Rom. 1.22 Thirdly Proud men shall be ruined notwithstanding all their high conceits of themselves Malach. 4.1 Fourthly Hypocrites shall perish who walke in this broad way secretly and unseene Matth. 23. Question 3 Why must wee thus labour by all meanes to renounce sinne Answer 1 First because there can bee no true repentance without the reformation of the life from sinne Answer 2 Secondly because there can bee no true faith without this Faith purgeth and purifieth the heart Acts 15.9 and the heart being purged the life must needs bee pure Wherefore there is no truth of faith where sinne is not forsaken Answer 3 Thirdly wee cannot bee made partakers of the blessed Spirit of God untill wee have left sinne for the Holy Ghost will not come to a polluted soule And therefore it is to bee renounced Answer 4 Fourthly there is no way to escape the wrath of God or eternall destruction without the forsaking of sinne And therefore wee should bee carefull to leave it Question 4 How may wee avoid and leave sinne Answer 1 First shunne and beware of all the occasions of sinne Answer 2 Secondly use all holy meanes to bee good and pure and sincere Answer 3 Thirdly deplore thy infirmities speedily and heartily wash thy soule with teares for thy former transgressions sorrowing with a godly sorrow 2 Cor. 7.10 Answer 4 Fourthly promise unto God to fight manfully against thy former sinnes and all sinnes for the time to come and labour to performe thy promise Answer 5 Fiftly Pray fervently unto God to free thee from the commanding power of sin and to preserve thee from sinne and to make thee the free-man of Jesus Christ Question 5 What things hinder us from turning aside out of this broad way of sinne Answer And what are the remedies against these impediments The Impediments are these First insensibility when a man is not sensible of his sin he is not carefull to forsake it Secondly presumption when men either presume that they are not sinners or that their sinnes are small or that though great yet they shall be pardoned it makes them more carelesse and fearelesse of sin and more slack to leave it Thirdly Procrastination and delay when wee promise repentance but put off the performance thereof from day to day Fourthly key-coldnesse in performing perfecting of the worke not striving against sin unto blood Hebr. 12.4 The Remedies are these First a tender circumcised heart which is sensible of the least touch of sinne Secondly a godly feare remembring that wee are sinners yea great sinners and neither able to satisfy for our sins our selves not sure that they shall bee pardoned in Christ except wee strive to forsake and leave them Thirdly not to deferre but while it is said to day to turne from our sins and turne unto the Lord our God Fourthly zeale alacritis and industrie in the resisting of sinne striving against it with manfull wrastlings till wee have prevailed § 4. And many there bee which goe in thereat Sect. 4 What is the meaning of this word Many Question 1 Our Saviour shewes hereby Answer that there are not onely Many simply which walke in the broad way but that there are so many that in comparison of them they who
the Law is Love thy neigbour as thy selfe but he who kills himselfe loves not himselfe yea if it were lawfull for a man to kill himselfe he might argue thus I must love my neighbour as I love my selfe but I care not to kill my selfe And therefore I may murder him Secondly the Law is Thou shalt not kill It is worth observing that the Lord in the ninth Commandement saith Thou shalt not beare false witnesse against thy neighbour but here the Lord speaketh indefinitely Thou shalt not kill that is neither thy selfe nor thy neigbour Indeed it is lawfull for men to kill beasts and therefore the Law is Non hominem occides Thou shalt kill no man but hee who kills himselfe kills no other then a man therefore it is a direct breach of this Commandement 4. When thou killest thy selfe either Reason 4 First thou murdrest an innocent man and so becomes guilty of innocent blood Or Secondly thou murdrest a guilty man now this is unlawfull Suppose a man have privatly to bâ— bad or murdred his brother it is not lawfull therefore for him to goe hang himselfe because hee must neither bee his owne judge nor executioner nor deprive himselfe of the space of repentance Reason 5 5. It is a practise which cannot bee patronized by any president in Scripture that is none of the Saints or holy men who are recorded in Scripture for such have done it although they have beene subject to extraordinary great evills and miseries both in body and good name Looke upon Ioseph David Job and wee shall set them to have beene sometimes a very Map of miserie but yet they never went about that wee read of to lay violent hands upon themselves but patiently underwent and endured the crosse Saint Paul being extreamely grieved and perplexed by reason of those strong remainders of corruption which were in him cryeth out Me miserum quis liberabit Oh wretch that I am who shall deliver mee he doth not answer himselfe Ingâ—â—â—m a halter shall deliver me Indeed this practise hath presidents in Scripture and may bee patronized by the example of wicked men for wicked Soul fals upon his owne sword (q) Sam. 31.4 treacherous Achitophel hangs himselfe (r) 2 Sam. 17.20 and traiterous Iudas together with unjust Pilate murther themselves but no righteous men have done so in all the word Objection 2 If any object here the example of Sampson who pulled the house upon his owne head I answer Answer 1 First hee was a Type of Christ who was to dye for his people Answer 2 Secondly hee intended directly to kill the Philistines not himselfe although hee did foresee that his owne death must necessarily follow M. Thirdly wee have to consider the punishments allotted unto this unnaturall sinne Punishment of selfe-murther namely 1. The Athenians punished him who did attempt to murther himselfe but was by some meanes prevented with the losse of the right hand cutting it off Rhoding 2. The Ancients held that death of all others most infamous and did forbid buriall unto such by this law Qui sibi manum admoverit insepuleus jaceat Rhoding Let not him bee buried but cast into the high way like a dead dog who layeth hands upon himselfe 3. God is angry with such as a Master with his slaves who kill themselves If a man buy slaves that they may worke his worke and enrich him thereby he cannot but be exceedingly incensed if they should kill themselves and by that meanes frustrate his expectation So the Lord hath both created and redeemed us for his service and therefore hee is sore offended with him who by the shortning wilfully of his dayes defraudes him of his expectation and declines his worke 4. This sinne is greater then disobedience and therefore shall bee more severely punished He who kills himselfe in the battell is more exceedingly to be blamed then hee who denieth to fight for hee may disobey and repent as the younger sonne in the Parable who said I will not and yet afterwards went But hee that cuts the thread of his owne life can never doe service any more 5. God will reject such a soule so sent unto him Josephus being hid in a cave with fiftie â—â—re who would have killed themselves disswaded them from it by this argument If we send our soules unto God before hee call for them hee will not receive them when they come Shewing most truely that we must expect Gods time for the dissolution of our lives as good old Simeon â—â—d Lord now litheâ—â— thiâ— thy servant depart in peace Luke 2.29 the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Siryach renders Ianuam câ—ncurà aperis Lord now thou openest the prison dores So. S. Paul saith I desire to be dissolved Phil. 1.23 to wit of the Lord. And therefore wee should patiently endure all afflictions and temptations and trials whatsoever and avoide this monstrous selfe cruelty as we would the torments of hell § 7. And few there be that finde it Sect. 7 How are there few that walke in the strait way Question 1 when there are many in heaven Answer 1 First absolutely there are many in heaven Isa 60.4.16 * Matth. 8.11 Revel 7.9 Secondly but comparatively there are but few and thus our Saviour meanes in this place teaching us that there are but few truly pious or religious in comparison of the wicked Or Observat That there are but few who walke in the narrow and strait path of pietie in comparison of those who walke in the broad and wide way of sinne and iniquitie Read Matth. 20.16 and 22.14 and Psalm 14.3 and Isa 53.1 Rom. 9.27 How doth it appeare that there are but few who Quest 2 walke in this strait way First from divine examples wee reade of eight Answer 1 onely preserved from the deluge 1. Pet. 3.20 of two onely who came into the Land of Canaan of all those who came out of Aegypt Numb 14.30 of Lots faâ—â—ly onely in wicked Sodome Genes 19. of Elius onely in the sight of the world 1. King 19.10 Secondly this may be proved from experience Answer 2 who teacheth that there are many rebellious many ignorant many hypocriticall many halfe converted but very few truely religious vel duo vel nemo Good Christians are to bee esteemed among us as good Publicanes were in Rome where a faithfull Publicane was so rare that Sabinus for his honest managing of that office in an honourable remembrance thereof had certaine Images erected with this superscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the faithfull Publican I dare not say as an Athenian said who being commanded by the Roman Embassadors vvho came to Athens to goe cal the honest men of Athens to come to the Embassadors vvent to the Tombes and bid the dead men come and being demanded the reason thereof ansvvered that the honest men of Athens vvere dead and that there vvas not one novv to be found alive This I most not say but I
Lord will looke upon us as good trees and accept our obedience as sanctified fruit Sect. 3 § 3. It shall be hewne downe These words may be considered either generally Q. or particularly R. Observat 1 Q. First in generall our Saviour here showes that all wicked men at length shall be punished Or although God spare wicked men a long time yet at length hee will certainly punish Reade Iude 5. Psalme 50.21 and 62.12 and 96.13 and Matth. 16.27 Acts 17.31 Rom. 2.2.6.16 and 1 Pet. 1.17 Revelat. 22.12 Deuter. 10.17 Besides these places wee may recollâ—ct these examples namely 1. Of the Angels who kept not their first stations 2 Pet. 2.4 c. 2. Of the old world after 120. yeares threatning 1 Pet. 3.20 3. Of Sodome after Lot was departed and the other foure Cities there Gen. 19. 4. Of the Israelites whom the Lord preserved in and delivered from Aegypt and yet afterwards destroyed when they sinned against him Jude 5. 5. Of Balthazar who was punished at length although long spared Daniel 5. 6. O Babylon and Antichrist who although God hath suffered already long and wee know not how long he may yet suffer yet this wee know that at length they shall bee destroyed Revel 18.7 c. Why will the Lord punish the wicked at the last Question 1 and not spare First because otherwise hee should not bee just Answer 1 Rom. 3.5.6 hence it is said that Mercy and Truth are met together righteousnesse and peace have kissed each other Because the time will come when hee will judge the sonnes of men with justice and truth as here he spares and forbeares in mercy for otherwise how could his justice appeare Secondly because God hath decreed and ordained Answer 2 that hee will bee glorified by all the sonnes of Adam either by their conversion or by their confusion And therâ—fore it is just that those who will not glorify him on earth by a holy life and consequently in heaven by a happy should glorifie him in hell by a wretched and miserable Reade 2 Thess 1.6.8 and 2.12 Question 2 Who are here to be blamed Answer 1 First thus who presume of mercy without any good ground who crie peace peace while sudden destruction hangs over their head 1 Thess 5.3 who make a covenant with hell are at an agreement with death Esa 28.15 But let us not deceive our selves for what we sow such shall wee reape Gal. 6.7 and 1 Cor. 6.9 Answer 2 Secondly those who neglect their conversion putting it off from day to day These should remember that this life is not a pastime neither will end in sport well may it bee Canonicall at first but the Catastrophe will bee Tragicall For Extremâ— gandii luctus occupat The end of that mirth is heavinesse Prov. 14.13 Chrysostome upon this verse elegantly resembles us to Children and that in many regards viz. 1. They build houses of sticks and slates and cardes and the like making also feasts in them but neither will their houses keepe them warme nor all their dainties and provision which they thinke curious fill their bellies Thus wee lay out our money upon that which is not bread and spend our labour and paines for that which profiteth not Isa 55.2 2. They waile and mourne as though they were quite undone if their houses bee throwne downe or their unsavoury provision broken and defaced and wee laugh at their folly and yet indeed are the worse children and most foolish of the twaine For wee mourne as much for the losse and want of some temporall things which wee may live well enough without and which comes as farre short of spirituall graces as childrens houses doe of the most sumptuous and stately Palaces 3. They will doe any thing rather then learne they had much rather doe some painefull worke then goe to their bookes So wee thinke the word of God a hard saying yea although it bee that one thing which is necessary Luke 10.41 yet wee can take more delight in hearing vaine and unprofitable tales or bookes read or told unto us then we can doe in hearing or reading or meditating upon the word of God 4. They please themselves a long time in these vanities but at length they profit them nothing so wee delight our selves in the things of this world and trifle away our time for the trash thereof which profits us nothing Proverb 10.2 neither can deliver or preserve us in the day of wrath Proverb 11.4 5. They repent them afterwards of their lost time crying out daily Oh mihi praeteritos referat si Jupiter annos If their dayes were to beginne againe they would spend them better then they had done Sâ— will wee when it is too late wish that our lives were to beginne againe that we might work out the worke of our salvation with feare and trembling 6. The onely difference betweene us and children is that their vanities end in jeast ours in earnest theirs tend unto play but ours unto perdition For we shall be cut downe R. Secondly these words shall be cut downe Question 3 may be handled more particularly What is meant by this phrase of cutting downe Answer It may signifie two things to wit First a cutting off from this life S. Secondly a cutting off from Christ heaven and Observat 2 hope T. S. First by hewing downe is meant a cutting off from this life as if our Saviour would say every tree which bringeth not forth good fruit shall bee cut down before his time Or The life of the wicked shall be shortned Read for the proofe hereof Iob 21.21 15.32.33 Psal 55.24 Pro. 14.11 15.27 Psalme 37.20 c. and 73.18 c. Ioh. 5.3 c. Why shall the dayes of wicked men be shortned Question 4 by the Lord Answer 1 First because the promise of long life is made only to the godly Exod. 20.12 Deut. 25.15 and 1 King 3.14 Prov. 3.16 and 9.11 and 10.27 and 28.16 Psalm 91.16 and 128.6.7 Answer 2 Secondly because such as men sow such they reape Iob 4.8 but iniquitie is a kinde of graine and therefore he who sowes iniquitie reapes the fruits of the same Job 31.12 Galath 6.7 Answer 3 Thirdly because it maks much for Gods glory For 1. If God onely should punish wicked men in the world to come then this present world would not see his judgements or justice which is necessary sometimes to be And hence therefore 2. Hee lets them flourish for a time and then suddenly cuts them downe Psalme 37.20 and 73.18 and 92.7 That the godly may see it and seeing it say verely there is a God that judgeth in the earth Psalme 58.11 Question 5 How doth God execute his judgements in the world upon wicked men Or how doth hee take them away Answer Many ways namely First sometimes hee cuts them off in just vengeance and anger Thus he hewed downe the Spies Numb 14.37 Pharaoh Exod. 10. Ieroboam 1. King 14.12 Baasha 1
an acceptable season and then we shall be heard Thirdly the true cause why some pray and obtaine Answer 3 not their sutes at Godâ— hands is because they pray nor â—â—â—y or because their prayer is no 〈◊〉 prayer but either powred forth hypocritically drawing neare unto God with the lips but not with the heart Math. 15.9 Or else coldly and carelessely not intending the holy worke in hand Who erre here Quest 6 First those who remaine in their sinnes and Answer 1 yet perswade themselves they shall be heard John 9.31 Secondly those who have but onely an hypocriticall shew of Religion in them and yet fully perswade Answer 2 themselves that their prayers shall be both pleasing unto God and profitable unto themselves Now both these are vulgar and common errours some out of a carnall confidence some out of an hypocriticall confidence hoping to be heard How may we know that our assurance and confidence Quest 7 is true and neither carnall nor hypocriticall Prove and examine thy selfe by these signes Answer namely First hast thou made the Lord thy God both by receiving from him the seale and earnest of his love the evidence of his Spirit and by giving thy selfe wholy up unto him and his service John 8.34 and 1 Cor. 6.20 Secondly doth the Lord dwell and inhabite within in thy heart that is 1. Is his love there dost thou love him unfainedly and desire and long for him above all other things Psalm 27.4 and 42.1 and 63.1 2. Is his feare there dost thou tremble before him are thou fearefull to offend him art thou ashamed and affected with blushing for thy former sinnes art thou smit with an awfull reverence of Gods presence 3. Is his comfort there doe the comforts of the Lord refresh thy heart If these things be in us then certainely God is within us and when wee pray will surely listen unto us Thirdly whether are these things perpetually in thee or not art thou not one of these who remembers the Lord and the Lords worke onely upon the Lords day or dost thou alwayes remember thy God and serve him in a constant practise of life Certainely if the Spirit of God witnesse unto our spirits that we have addicted our selves wholy unto God and that the Lord hath his residence in our hearts and that wee labour to serve him in a constant course of Religion all our lives we may be then confidently assured that the hope we have to be heard when wee pray is neither carnall nor hypocriticall but true and spirituall Sect. 2 § 2. Shall not enter into the Kingdom of heaven What is the meaning of these words Question First by these words he shall not enter many understand Answer 1 the spirituall Church as if our Saviour would say they are not my members although they call upon me and prophesie in my name but this followes verse 22. Answer 2 Secondly by these words The Kingdome of heaven is commonly meant eternall joy as if our Saviour would say It is not so easie a thing to enter into eternall blisse as many suppose it to be 1 Peter 4.18 But this is handled sufficiently â— Math. 6.33 and 7.13 14. Verse 22. Many will say to me in that day Lord Lord Verse 22 have we not prophecied in thy name and in thy name have cast out Devils and in thy name done many wonderfull workes Sect. 1 § 1. In that day Illo is a relative but it hath here no Antecedent And therefore it is to bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the end of the world or the last day wherein two things are implied to wit First that there is a day of judgement C. Secondly there is a time when all shall be judged D. Observat 1 C. First our Saviour by these words In that day doth teach us That there shall certainely be a day of judgement wee have else-where amply handled this and therefore here I insist not upon it I onely entreat the Reader for the proofe of the proposition to reade these places Act. 1.11 and 17.31 Rom. 2.16 and 2 Thessal 2.2 Quest 1 What is the nature of this day Answer 1 First therein all things in this world shall be dissolved 1 Pet. 4.7 and 2 Pet. 3.10.12 Answer 2 Secondly on that day all shall be judged Mat. 25. But of this in the next proposition Answer 3 Thirdly after this day there shall be time no longer Revelat. 6.10 D D. Secondly our Saviour by these words In Observat 2 that day teacheth us That there is a time when all persons all actions shall be judged Revelat. 20.12 and 2. Corinth 5.10 Rom. 14.10.12 Why will God judge all at the last day Quest 2 First because otherwise if with reverence I Answer 1 may speake it injury should be offred unto the godly for they suffer many things while worldlings swell with pleasure and aboundance Psalme 73.17 Secondly because otherwayes the Lord should Answer 2 be injurious unto his Law which is violated transgressed and contemned by the wicked What is required of us in regard of this day Quest 3 First meditate daily and hourely thereof remember Answer 1 thy last end consider all men must die and all must be judged Hebr. 9.27 For this will make thee more carefull of thy actions when thou remembrest that one day all will be told thee whatsoever thou hast done and thou shalt be judged according to that which thou hast done Some may object here Object oh but this remembrance of the day of judgment doth grieve and deject the minde and affect the heart with nothing but sighing and sadnesse and sorrow Though it be thus Answer yet we must not therefore forbeare them editation and remembrance thereof for it is better to goe into the house of mourning then of mirth Eccles 7.4 But further whosoever is dejected and cast downe with the remember of rhis day it is for one of these causes namely either 1. Because the world is deere unto him that is because he is married either unto his pleasure or treasure or honour or his owne will and wayes and these he delights in here and whether he shall have such delights in the other world or not he knowes not and therefore the remembrance of leaving this to goe unto that makes him afflict himselfe Or 2. Because his sinnes amaze him and for his sinnes his heart presageth terrible things Or 3. Because he is not prepared for that day not having yet entred into a covenant with God not being yet reconciled unto God not being sealed by the Spirit of God unto salvation Certainely there is nothing so Sure as death or that we must die Unsure as when or how quickly we must die Necessary as the meditation of death and what will become of us when we die Secondly we must prepare our selves so for this Answer 2 day that it may be a day of refreshing unto us How may wee know whether it will be well Quest 4 with us or no
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
makes us cold but by and by wee burn So at first we are afraid of sin by and by fearlesse therof at first our affections freez afterwards fry in the love of sin at first wee abstain from sinne and are hardly drawn to the committing of sinne but by and by custome makes it habituall and naturall unto us and us insensible of it III. In a Feâ—er when we are cold yet even then we are hot within though we are not so sensible of that heat So even then when the naturall man fears and trembles to commit sin there is the fire of evill concupiscence which in time sets on fire the whole course of nature shews it selfe outwardly in the practise of sin IV. The Fever inflames the whole body even to the very toes of the feet So sin wounds and enfeebles us from the crown of the head to the solâ— of the foot Esay 1.6 Answ 4 Fourthly siâ—ne may be resembled to a Fever Respectu effectuum in regard of the effects For I. The Fever in membris in the parts of the body workes this effect it debilitates and weakens the whole man so that hee cannot walke forth of doors nay bee cannot walke within his owne house neither is able to stand but forced to sit or lye and keep his bed So by sinne we are so weakned that wee are neither able to walke in the wayes of God nor run the race that he hath set before us nor worke out the work of our salvation with fear and trembling II. The Fever in intellectu in the understanding works this effect it disturbs takes away the use of reason making a man not know what he saith or doth And this is for the most part or at least very often mortall and deadly So when men grow obstinate and bold in sinning and are neither sensible of sinne nor punishment but will do whatsoever they will Ier. 44.16 it is an argument of a soule not distant from death III. The Fever In appetitu in the appetite produceth these effects namely First it loaths the most wholsome things So sinne makes us to loath both I. Good workes and duties and exercises of religion like the Iews who cryed when will the new Moons and the Sabbaths be done that we may return unto our sins Malach. 1.13 II. Good Counsell for that we think to bee a hard saying and we cannot endure it Ioh. 6.60 Secondly as the Fever loaths that which is wholsome so it longs for that which is unwholsome So wee loath the heavenly Manna of the word and spirituall graces and love the vaine pleasures of sin although they be but for a season and the end therof destruction and death Rom. 6.23 Thirdly In a Fever there is a thirst not to bee quenched or satisfied but insatiable having no moderation in drinkiâ—g if it can come unto liquor So many are furious in sinning and cannot cease to sin h 2 Pet. 2.14 although they see oftentimes that I. The thing is childish and of that nature that it is a shame for a man to be besotted therewith Yea II. That the event is perillous and dangerous And III. That both the estate is lessened and impaired and the body enfeebled and enervated therby Thus no feverish man is more mad after drink then wicked men are after their sins Fourthly Potus factitij made drinks quench not the thirst in a Fever but now pleaseth the Pallat and by and by displeaseth it it being only cool things which allaieth and asswageth the heat therof although often they kill because the stomack is not able to bear them So it is not ordinary comforts that appease the soule because they cannot fill the soule neither can they allay the heat of a wounded spirit but it is the word and the comminations and promises thereof which afford ease and peace to the troubled heart And yet sometimes this cooling Cordiall doth kill and drives accidentally to desperation as we see in Cain Gen. 4. and Iudas Mat. 27. Fifthly sinne may be resembled to a Fever Respectu finis in regard of the end thereof For I. Sometimes it ends in health and life of it selfe that is a man recovers sometimes out of a Fever without the use of any means or help of any man II. Sometimes the Fever ends in health and life by the use of good means and the helpe of the Physician III. Sometimes the Fever ends in a sickly and weakly estate that is when the Fever leaves a man oftentimes he fals into deafnesse and swellings and boyls and the like IV. Sometimes it ends in death Fevers often bring men to the period of their life now this is two-fold viz. First sometimes a Fever brings a man to a speedy death when he dies therof Secondly sometimes it brings a man unto a lingring death and that either I. By an Hâ—ctick Fever which inflames the heart or lungs Or II. By bringing a man into a Dropsie Now to apply this First sinne herein differs from a Fever this as was said sometimes ends in health and life without the use of physick or helpe of the Physician but never that for sin cannot be cured or healed of it selfe Secondly sin is cured and healed by Christ who is the only Physician of the soule Thirdly if sinne end not thus in health and life by Christ then it ends either I. In a dry Hectick Fever and a barrennesse of all good fruits Or II. In a cold Dropsie or Lukewarmnesse in Religion Or III. In a deafnesse and unwillingnesse to hear the word of God Or IV. In filthy Vlcers and putrified Boyls of actuall transgressions V. The safest Crisis or conflict of nature in this sicknesse is evacuation and that either by vomiting purging sweating or bleeding So we must labour either to vomit up our sinnes by Confession or sweat them out by Contrition or purge them out by alienation and separation or else if the Lord love us he will bleed us and make us forsake sin by affliction as hee did by David and Manasses Quest 2 How may we know whether we are sicke of the Fever of sin or not By these plain signes namely Answ First if without thou be inflamed with the lust of sinne or if it shew it selfe in in thy life and actions Secondly if the fire of concupiscence kindle thy affections unto evill although as yet it doth not appear by thy actions and outward man Thirdly by examining what drink pleaseth us best whether is the word of God unpleasing to our taste or not câ—rtainly if we be refreshed and comforted with the pleasures of sin and that the word of God relisheth not with us we are feverish Fourthly by examining whether Christ hath cured us or not whether we be freed from the Fever of sin or not For this Fever of the soule differs from the bodily Fever there being many in health of body and free in body from the corporall Fever but none at all from the Fever of
of what they were at first before the fall II. Divertuntur a vero objecto All the members of our bodies and faculties of our souls are now as so many instruments of the service of sin and satan man by nature rebelling against God both in soul and body Secondly our spirituall faculties and graces whereof the present Text speaks are wholly and altogether killed and that in this order I. Adam by sinning forsook and left God a August civit Dei 13.13 â—ence Thomas calls originall sin Ablationem menâ—s à Deo aversionem voluntatis Aq. 1.2.82.2 An alienâ—tion of the soul and aversion of the will from God II. Adam having forsaken and left God loseth originall righteousnesse Hence Aquinas o Thom. 1.2.82.1 ex Ansel saith Originale peccatum est carentia justitiae originalis Originall sin is a deprivation of originall righteousnesse III. Adam having lost his originall righteousnesse is then forsaken of God Desertus ab eo prius p Aug. civ Dei 13.14 whom first he forsook for as God was primus in Amore so he was ultimus in desertione that is God loved us before we loved him q 1 Ioh. 4.10 but God left us not untill we had left him Deseruit Adamum Deus id est abstulit gratiam quâ stare potuit r Aug. de corr gratia God forsook Adam that is withdrew from him his grace whereby he might stand And this was true death Illud Gen. 2.17 intellige cum anima deseritur a suâ vitâ viz. Deo Å¿ Aug. de civit Dei 13.15 That death which is threatned Gen. 2.17 is a spirituall death when the soul is separated from her life that is God t Ephes 4.18 IV God having left and forsaken man hence followeth these two things to wit First corruptio impacta sin and uncleannesse doth seaz upon man radically and hereditarily insomuch as the Father now doth derive sin as well as life unto his childe as Gehazi did leprosie to his posterity u 2 Kings 5.27 yea every man is contaminated and corrupted from the crown of the head to the sole of the foot Esa 1.6 the very imaginations and cogitations of man being evill Gen. 6.5 and 8.21 Omnes animae partes inficit Sin hath now tainted and polluted all the parts of the soul saith w Thom. 1.2.82.8.3 3.3 Thomas yea four deadly wounds did man receive by sin said Beda Glos ordin s Luc. 10 In ratione ignorantia In voluntate infirmitas In irascibili malitia In concupiscibili concupiscentia I. In his reason II. In his will III. In his irascible faculty IV. In his concupiscible He was wounded with Ignorance Weaknesse Malice Lust and concupiscence Secondly Potestas boni ablata God having lefâ— man he left grace and the power of doing good so that now though he would do good he cannot and though he would not do evill yet he doth it daily Rom. 7.18 19. Postquam anima Deum deseruerat samulam carnem subditam omninò non habebat x Aug. â—iv Dei 13.13 After the soul ran away from the Lord her God her servant the flesh would be no longer subject or obedient unto her but as she rebels against her Master God so the flesh rebels against her Mistris the Soul So that now Man by his own strength can neither I. Do any thing that is good Rom. 7.14 19. Neither II. Have any good desires for God gives the will as well as the deed Phil. 2.13 Neither III. Think a good thought 2 Cor. 5.3 Answ 3 Thirdly that which hath been said that all men naturally are spiritually dead in sin will most evidently appear by a plain observation of the Dâ—grees of Adams fall which were these I. Sathan under the form of a Serpent tempts man Gen. 3.1 c. Heb. 2.14 II. Adam is overcome by the Tempter and sins against God Gen. 3. and Rom 5.12 14. III. Adam by eating of the forbidden fruit violates and tramples the Law of God under his feet Gen. 2.17 IV. From the violation of the Law springs up corruption that is the Law being broken man became to be corrupted Iob 15.14 and 25.4 Psalm 51.7 V. Mans nature being corrupted sin presently shews it self in the life and actions growing and encreasing in strength daily more and more VI. Hence we were detained in the chains of death and sate in the shadow of death Luke 1.79 as condemned persons are reserved unto the day of execution Object Against that which hath been said that naturally men are dead unto all good it will be objected The Morall man performs many good works yea doth many duties which the Law of God enjoyns And therefore we are not killed out-right in our spirituall faculties Answ In every good action there are two things to be considered namely Instrumentum operans Anima movens First the work wrought then secondly the first mover of the work The action performed must be good and such as the Law commands and the intention must be good also in the performance of the work for otherwise the action is not accepted Simon Magus made a dead body to stir the eyes head and body but it was far from true life so a Morall man may perform a Morall good work but yet it is but a dead work because it proceeds not from the life of Grace Heb. 9.14 Quest 5 How or wherein are naturall men dead Answ 1 First they are dead in regard of Grace and that in a double respect viz. I. They can do nothing that good is Rom. 7.14 18. All their works being either foolish or proud or counterfeit or hypocriticall or pharisaicall or weak or performed for fear of God or man II. They cannot cease to sin 2 Pet. 2.14 Rom. 7.5 Answ 2 Secondly they are dead in regard of life eternall for so long as they are naturall there is no hope of heaven or salvation Iohn 8.21 and Rom. 6.16 21 23. Answ 3 Thirdly they are dead in regard of joy and comfort for to the naturall man there can be no true peace indeed a man may sleep in a wildernesse amongst wilde beasts or in the ships Mast y Prov. 2â— 34. and neither perceive nor conceive nor fear danger but when he awakes he will with terrour and amazement consider of his perill so Naturall men may lull themselves in a carnall security and cry peace peace unto themselves but if ever they awake they will have an horrible expectation of wrath to come z Heb. 10. â—7 Fourthly they are dead in regard of sense for Answ 4 I. They are not sensible of their evill condition nor perillous estate Esa 28.14 Revel 3.17 Nor II. Are sensible of their wants or of those good things which they are deprived and disinherited of and therefore not being sensible of the lack of them do not earnestly endeavour for them or seriously desire them Psalme 42.1 and 63.1 and Iohn 3.19 What things must not the naturall
the felicity and happinesse they have lost for there they are deprived First of the society of the Saints Heb. 12.22 And Secondly of light and the sight of heaven And Thirdly of God himselfe which by much is the greatest losse Chrysost s And therefore herein the Devill and reprobate Angels are worse I conceive then men are because they have more knowledge of the sweetnesse of God and his gracious and blessed presence then men have they being once partakers thereof in heaven which man was never Indeed if any should say that at the day of judgement it shall bee revealed unto the wicked how glorious the Lord is and how unspeakably hapâ—y all they are who enjoy that beatificall vision of his face in heaven that the remembrance of that losse may adde to their spirituall torment I could not tell how to gain say it but should be forced to subscribe unto it both because the evill Angels enjoyment of heaven was but short and also because there shall be nothing wanting to make wicked men perfectly miserable Hence III. In hell ariseth an envying of the happinesse of the Saints in heaven And here I conceive that the Devill doth exceed and excell all reprobate soules in envie because the righteous are perfectly and perpetually happy and can be harmed and molested by him no more m Ioh. 16.11 IV. In hell there is a desperation of helpe and mercy for all hope of favour or compassion from God there failes them Hence V. The mind is dejected and cast down being destitute of all courage to support it under so insupportable a burthen And thus wee may conceive what the torments are which are prepared in hell for the disobedient both in body and soule Quest 3 What things hinder us from preventing these torments by repentance Answ We are prevented principally by foure things namely First by insensibility as a man asleepe not being sensible of the danger wherein he is cannot be so carefull as he ought to avoid it So those who sleepe in sin and are neither sensible of the evill of sin or of punishment cannot be carefull to break off their sins or to avert these torments by repentance Secondly by presumption as they who are fully perswaded that they go right are carelesse to inquire after the right way so those who presume they are good enough are negligent in the preventing of this insufferable evill Iohn 9.40 Thirdly by Procrastination and delay Modò Modò non habet modum August many cry by and by and put off God with delays untill he cuts them off with death Many promise to repent to morrow and the next day to become new men but the new day brings new delayes and they still remaine the old men Fourthly by coldnesse in the perfecting of the worke many are content to repent and to turn from their sins and to turn unto God but they are too luke-warme remisse and negligent in the performance thereof not striving against sin even unto blood Heb. 12.4 And therefore if we desire to be free from these insufferable torments let us labour I. To be sensible of our sins and the miserable condition we are brought into and the punishments we are liable unto for our sins And II. Let us not presume of mercy and remission without faith and true conversion Yea III. Let us not delay our conversion but go about it out of hand Esay 55.6 And IV. Let us not undertake this difficult worke of repentance negligently remisly or sleightly but diligently and industriously remembring that the curse is not taken off but more surely set on upon such For cursed are they that doe this worke of the Lord negligently u Ier. 48.10 And V. Let us seeke unto the Lord by praier and powerfull supplication Ioel. 1.15 and 2.17 that he who alone is able would be graciously pleased to pluck us as brands out of the fire to convert us unto himselfe to avert from us those temporall judgements that we have deserved and to preserve us from those eternall torments which wee have just cause to feare How may we know whether wee shall be free Quest 4 from these torments or not For answer hereunto observe Answ that there are foure sorts of men to wit First some are affected with horrours and desperate fears as was Cain and Iudas Matth. 27.5 These are infinitly miserable Secondly some are insensible sottish and blockish fearing nothing though they run on in their sins these are equally and alike miserable with the former Thirdly some presume with their mouths but they lye with their lips they say they feare not the flames of hell they being assured of a part and interest in heaven but the Spirit of God doth not witnesse this unto their spirits it being only the suggestion of Sathan and a false perswasion And therefore these also are miserable because although they deceive themselves yet they cannot deceive God Gal. 6.7 Fourthly some have a true and living hope to be freed from painfull misery and to bee filled with perpetuall mercies 2 Tim. 4.8 And these are truly and of all these sorts only blessed and happy wherefore betwixt God and our owne consciencs wee should seriously examine of which of these sorts we are Sect. 2 § 2. Before our time The Devill seemes here most falsely to taxe Christ of injustice in these two phrases viz. First What have we to doe with thee Iesus thou Son of God As though I. Christ had had no power over Satan Or as though II. Christ had divided his Empire with Sathan Divisum imperium cum Iove Caesar habet Or III. Because Sathan had not invaded the parts of Christ but only the Gergasenes who were strangers from him and ther fore hee saith Quid mihi tecum what have I to doe with thee as if hee would say I harme none of thine Secondly why art thou come to torment us before our time As though I. There were a time of punishing prescribed unto God and that hee could not justly punish when he would Or as though II. It were not now time to subdue and bring under Sathan Luke 10.18 or to cast him out either of the bodies of those who were corporally possessed or out of the mind of those who were spiritually possessed Act. 26.18 or out of the Kingdome of the Gentiles Quest How did the devils know that the time of their punishment was not yet come Answ 1 First negatively it was not revealed unto them for our Saviour saith that of that day and houre knoweth no man no not the Angels of heaven and therefore much lesse the Angels of the bottomlesse Pit Mat. 24. Answ 2 Secondly they say their time of torment was not yet come because they did not expect it nor looke for it nor thinke of it Whence we might learne Observ That unexpected evils aggravate the punishment or a great aggravation of torment is for it to come unlooked for Matth. 24.50 and Iob 21.13 and
therefore can we know what religion is according to the doctrine of the Scriptures Answ 1 First all things in the New Testament and Epistles of the Apostles are not hard but some onely 2 Pet. 3.16 Answ 2 Secondly those things which are necessary to be knowne unto faith and salvation may bee knowne viz. I. By a diligent reading of the Word And II. By a frequent and attentive hearing of the Word And III. By a sincere and strict obeying of the Word read and heard And IV. By comparing place with place and judging of every place with humility and not with wilfulnesse or selfe-conceitednesse And V. By fervent prayer unto God to enlighten our understanding and to anoint our eyes with that eye salve that we may perceive what we reade and heare Answ 3 Thirdly in the New Testament two things are principally aimed at to wit I. The exaltation of the name and glory of our Lord and Saviour Iesus Christ And II. The spirituall worship and service of God and Christ And therefore that doctrine is according to the doctrine of the Apostles which teacheth us rightly to worship to searve God and Christ as is prescribed in the Word namely First by a mortification of the flesh and a dying unto sinne And Secondly by a newnesse of life and a living unto God And Thirdly by a spirituall obedience Quest 7 How must wee so professe Religion that wee may be certainely assured that Christ will confesse us Answ 1 First forsake not Religion for gaine or the pleasures or honours of the world as many doe The Citizens of Heidelberge leaving a little Village called the Holy Mount Tilly from thence battered the Citie So Religion being once forsaken we are easily overcome because without Religion wee are truely miserable And therefore neither a Land nor Citie in generall nor any particular person should forgoe or fall from the profession of Religion Secondly forsake not truth for errour nor religion Answ 2 for superstition nor God for Idols as the Philistines who would forgoe the Arke for Dagon Woe be to that people or person that shall thus reward the Lord to forsake the ever-living waters and digge to themselves Cistâ—rnes that wil hold no water Thirdly doe not staine the purity of Religion Answ 3 with the blots and blemishes of sinne For God and Mammon and the Arke and Dagon cannot stand together Wherefore wee must labour that we may be purged from all pollutions both of the flesh and spirit 2 Corinthians 7.1 Fourthly direct we all our actions according Answ 4 to the rule of Religion and Law and word of God Psalme 119 9.105 Here two things are worth our observation namely I. The sacred Scriptures teach and instruct all sorts of men how to walke and live as for example the Word teacheth Kings Princes and Iudges Psal 82. and Bishops 1 Tim. 5. Yea both wise men and fooles old and young Eccles 11. and 12. The Word directs Husbands how to carry themselves unto their Wives and Wives unto their Husbands Fathers unto their Children and Children unto their Parents Servants unto their Masters and Masters unto their Servants Colos 3. 4. Ephes 5. and 6. yea in the Word both rich and poore are taught And who not II. The Scripture descends to all the particular actions of our lives Forbidding First all grosse and enormious sinnes as Drunkennesse Adultery Oppression Vsury and the like Rom. 13.13 And Secondly all small and petty things as namely I. The detaining of the poore mans wages Levit. 19. And II. Filthy and impure communication Ephes 5.3 And III. How wee must beare our selves in selling Levit. 25.14 Prov. 20.14 And IV. What wee must doe about Corne-selling Ames 8. Prov. 11.26 And V. To avoid Suretiship Prov. 6.1 and 17.18 And VI. To leave gleanings for the poore Levit 19.9 And VII It teacheth huswifery Proverbes 31. Yea VIII It teacheth us how to eat or what to doe when wee eate i Corinth 10 31. 1 Tim. 4.4 Now to what end is all this but only to teach us that all sorts of men in all the severall actions of their lives are to be regulated by the word of God And therefore Religion doth not require only the worke of the Lords day although many will not give God that but it requires the labour of the whole life and that all our workes should bee directed with conscience rightly informed And if wee doe thus that is preferre Religion before gaine and Idols and sinne and square all the actions of our lives by the Word of God then wee may certainely expect that reward of glory which is here promised § 3. Whosoever denieth me before men Sect. 3 How manifold is denial or how many kinds Quest 1 thereof are there Deniall is manifold to wit there is Negatio First Di nitatis a refusall of dignity or honour Thus Moses denied to be Pharaohs sonne in law or his daughters son Hebrewes 11.24 Secondly Sacerdotis thus the Israelites denied and refused Moses saying who made thee a Ruler and a Iudge Act. 7.35 Thirdly Resurrectionis Thus the Sadduces denied that there was any Resurrection Luke 20.27 Fourthly Mendacitatis when men deny the truth as Sarah did Gen. 18.15 Fiftly Pompositatis of pride when men raised and promoted unto honour will not daigne to acknowledge or take notice of their poore friends and kindred Iob 8.18 Sixtly Timiditatis of fearfulnesse thus Peter denied Christ Marke 14.71 but of this by and by Seventhly Parcitatis vel Cupiditatis of coveteousnesse when men deny to relieve or to give almes unto the poore Iob 31.16 Eightly Egoitatis and thus wee are commanded to deny our selves Matth. 16.24 Ninthly Deitatis or Infidelitatis when men through Infidelity deny God Now this is two-fold viz I. When men deny God the Father who is denied three manner of wayes namely either First Directly Corde ore simul when men deny God both with their hearts and tongues as the Atheists doe Psal 14.1 Or Secondly Indirectly Corde tantum only in heart that is when men deny the providence of God and all his Attributes that is when men blasphemously affirme either I. That God is ignorant of humane things and knowes not what is done on the earth Iob 22.12 Psalme 10.11 and 64.6 Or II. That he cares not for the things of this life but Susque deque habet although hee sees humane things and knowes what is done below yet hee cares not which way they goe Or III. That hee cannot resist the wicked world Iob 22.17 Psalme 10.4 and 12.5 k 2 King 18.32 Or IV. That hee neither is able to punish the wicked and wickednesse of the world nor to reward the righteousnesse of the righteous Iob 21.14 15. Psalme 10.3 Zeph. 1.13 Thirdly God is denied in our workes Titus 1.16 They professe that they know God but in their workes they deny him that is although they know him yet they doe not worship and serve him But of
contempt of the world 1 Iohn 2.15 that is although we may make use thereof as of an Inne for a night yet we must neither serve it nor love it nor delight in it 1 Cor. 7.30 And IV. In a true deniall of our owne wils and wayes Matth. 16.24 and an earnest desire to know what the good and perfect will of God is Rom. 12.2 Ephes 5.10 And V. In a serious labour to fructifie increase daily in every good worke Reade Rom. 12.1 and 2 Corinth 5.15 and 1 Tim. 6.18 And therefore we should diligently examine our selves by these things whether ever we truely repented us of our sinnes or not seeing that without it all our other labour in religion is lost Quest 6 By whose aid and helpe must we repent Answ By the aid and assistance of God for he circumciseth the heart Deut. 30.6 And he converts and turnes us Ierem. 31.18 Verse 21.22 VERS 21.22 Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty workes which were done in you had beene done in Tyre and Sidon they would have repented long agoe in sackcloth and ashes But I say unto you it shall be more tolerable for Tyre and Sidon at the day of judgement then for you Sect. 2 § 1. If the mighty workes which were dâ—ne in thee had beene done in Tyre and Sidon Quest 1 Who were these men of Tyre Answer 1 First they were Gentiles not Iewes yet Answer 2 Secondly in the times of David and Solomon they were friends to the Israelites as appeares by 2 Sam. 5.11 and 1 King 5.1 Answer 3 Thirdly it was a place of singular traffick and trading Zach. 9.2.3 Answer 4 Fourthly they were sometimes enemies to the people of God Psal 83.7 Ezech. 26.2 Answer 5 Fiftly they were a people whom for their sinnes God had menaced and threatned to punish Esay 23 1. c. Ierem. 27.2 Ezech. 26. and 27. and 28. and 29.18 Amos 1.9 Yea they were captivated seventy yeares and yet returned unto their fornication Esa 23.16 their sinnes were divers viz. I. They were the enemies of the Israelites as was shewed before II. They trusted to their wisedome and riches Zachar. 9.2.3 III. Being returned from their long captivity they turne againe to their former fornication Esa 23.16 IV. Tyre thought her selfe and boasted of her selfe as a God Ezech. 28.2 and 27.1 c. And yet if the mighty workes which were done in Corazin and Bethsaida had beene done in her shee would have repented in sackcloth and ashes Whence we may observe Observ 1 That there are none so wicked but they may be converted by the Gospel Christ came into the world to save sinners and by his preaching Publicanes and Harlots were reduced to his Dominion yea the Gospel is a generall Antidote against all infection of sinne and a general salve for all sores it is the Elixar of life and nothing is incureable in regard thereof it being the power of God unto salvation Rom. 1.16 that is the preaching of the Gospel 1 Cor. 1.24 And therefore nothing is impossible unto God neither can any thing at all hinder him Here observe that there are two things which hinder a Physician from curing namely First the time many diseases being taken in time are easily helped but being let alone a while they become incurable This cannot hinder the Lord for Nullum tempus occurrit Deo he cals men to the gates of death and then hee saith Come againe yee sonnes of men yea at what time soever whether at the first or third or ninth or eleventh houre a sinner repents he shall find mercy Ezech. 18. And therefore the length of time or continuance in sinne cannot let the Lord from healing Secondly the kind of the disease and malady some diseases are incureble unto man but nothing is impossible unto God for hee can pardon all our sinnes Ezech. 18.22 He can heale all our infirmities Psalm 103.3 yea although our soules were as red as blood by reason of the pollution of sinne yet hee can make us as white as the driven snow Esa 1.16.18 Quest 2 How were these of Corazin worse then they of Tyre or what is the end of this comparison which our Saviour makes betwixt them Answ 1 First it is usuall with the Lord to shame some sinners by the example of others as Mat. 12.41.42 where our Saviour reproacheth them with the Ninivites and the Queene of the South and againe verse 19. taxeth their pride by the example of Infants and elsewhere reproveth the rich by comparing them with the Widow who cast in two mites into the treasury But in these examples hee compares them with those who did well but in the Text with those who did wickedly Now it is no wonder if these of Corazin and Bethsaida were worse then the good but how were they worse then the Infidels and Gentiles Secondly the Galileans were neere to the men Answ 2 of Tyre and the luxury and unbridled life of the Tyrians was knowne unto the Galileans and hated and condemned by them and for this their wickednesse were despised of them Therefore our Saviour compares the Galileans with the men of Tyre that they may know in how great danger they are and how they are as bad and worse as they are who in their esteeme deserve to be hated and contemned for their wickednesse and ungodly lives Thirdly but how were the Galileans worse Answ 3 then the Tyrians because they of Tyre sinned ignorantly but these of obstinate malice Whence note That the sinnes of Christians after they have Observ 2 knowne and received the Gospel are worse then the sinnes of Heathens and Infidels who are not taught by the preaching of the word And as their sinnes are greater so shall also their punishment For hee who knowes his Masters will and doth it not shall be beaten with more stripes Why are the sinnes of Christians worse and Quest 3 greater then the sinnes of Heathens First because Infidels have only the law of nature Answ 1 but Christians the law of God and the Gospel Here Chrysostome compares the Galileans with those of Tyre for these had only the law of nature to leade them but those besides and above that had the Law of God and the Gospel and the Miracles of Christ and therefore the Galileans sinned against the whole blessed Trinity For I Christ spake and preached unto them And II. The Holy Ghost by some generall notions did cooperate with the word And III. God the Father did confirme the word preached by Christ with signes and miracles And therefore great was their sinne in contemning this word and in shutting their eyes against this cleare light Answ 2 Secondly in Infidels there is an invincible ignorance the naturall man not being able to understand spirituall things 1 Cor. 2.14 but in Christians a vincible because they are taught by the Gospel which is the meanes of knowledge Quest 4 What is required of us and all those who injoy
Heifer sprinkling the unclean sanctifieth to the puryfying of the flesh Heb. 9.13 Or III. Spirituall which is two-fold to wit either First hypocriticall as Esa 58.5 and 2 King 6.30 Or Secondly sincere as Iob. 42.6 Cilicium inventum ad corporis afflictionem mentis humiliationem Reg. Basilij Cap. 69. Now this sincere spirituall use of Repentance is twofold namely I. For the expression of sorrow and mourning And II. For the expression of repentance But these two are one for neither is repentance visible without mourning nor mourning profitable without Repentance and therefore true repentance must be outwardly expressed Observe hence Observ That true repentance ought to bee externall as well as internall Ionah 3.5 c. and 1 Samuel 7.6 and 2 Sam. 12.16 and Ioel 1.13 and 2.12 c. Why must true repentance bee outwardly expressed Quest 2 First because the outward expressions and Answ 1 signes doe expresse the affection of the heart Secondly because it is a good example and Answ 2 encouragement to our bretheren that is when others see our outward sorrow and humiliation it makes them both feare to fall into the like sinnes and if they have fallen learnes them so to humble themselves Thirdly because the outward expressions of Answ 3 sorrow do helpe our affections and therefore they are conjoyned together Hest. 4.1.3.16 and Daniel 9.3 How many signes of sorrow were there or Quest 3 how many sorts of outward expressions of mourning The signes or expressions of sorrow were sixe viz. First to humble the heads Answ and this was done three manner of wayes namely either I. Velando by covering of it as 2 Samuel 15.30 Hest 6.12 Or II. Deijciendo by hanging of it downe as Lament 2.10 Or III. Radendo by shaving of it Esa 22.12 Ierem. 48.37 Ezeck 7.18 and 27.31 Secondly Ashes and this signe was three-fold to wit I. Sometimes they sprinkled themselves with Ashes and sate on the ground Nehem. 9.1 Lament 2.10 Ezeck 27.30 And II. Sometimes they sate in the Ashes Lament 2.10 Luke 10.13 And III. Sometimes they wallowed themselves in the Ashes Ezeck 27.33 Ierem 6.26 and 25.34 And hence Ashes is sometimes taken for mourning it selfe Esa 61.3 Thirdly to goe bare-foot as 2 Samuel 15.30 Fourthly to change the apparell and this was also threefold For I. Sometimes they would put on no better attire then they ordinarily wore which was a kind of expression of sorrow as we see Exod. 33.4 And. II. Sometimes they rent the garments they had on Gen. 37.34 And III. Sometimes they put on sackecloth upon them 1 Sam. 3.21 and 1 King 21.27 and 2 King 19.1 and Ioel 1.13 Fiftly to draw water and to poure it forth 1 Samuel 7.6 Sixtly to wound themsâ—lves as Ierem. 48.37 and 1 King 18.28 which practise is forbidden for the dead Levitic 19.28 and 21 5. Deuter. 14.1 Quest 4 How many things are required unto true Repentance Answ 1 First in generall there are these two things required namely I. Fasting as Nehem. 9.1 and 2 Chronic. 20.3 Psalm 69.10 Ioel 1.14 and 2.12 Ionah 3.5.7 II. Teares Iob 16.16 Psalm 69.10 Ioel 2.12 Ionah 3.8 Answ 2 Secondly more particularly three things are required to wit I. The outward worke of fasting and Teares And II. The inward adjuncts which are foure viz. First compunction and sorrow of heart Psalm 102.9 and Ioel 2.13 Secondly the hatred of sinne Thirdly conversion unto God Ierem. 3.1.12 Zach. 1.3 Fourthly confusion and shame of heart Daniel 9.7 III. The daily practise and use of all these Psalme 102.9 Vers 23. 24. VERS 23 24. And thou Capernaum which art exalted unto heaven shalt be brought downe to Hell for if the mighty workes which have been done in thee had been done in Sodome it would have remained untill this day But I say unto you that it shall be more tolerable for the land of Sodome in the day of judgement then for thee Sect. 1 § 1. If the mighty workes which have beene done â—â— Capernaum had beene done in Sodome Our Saviour doth not compare Carpernaum with Tyre and Sâ—â—â—n who for the present florished and it may be for the time to come were to be called and converted but with Sodome who for the hardnesse of heart and maturity of sinne were cast into hell there for ever to be tormented Quest 1 Why doth our Saviour compare Capernaum to Sodom and not to Sidon Answ 1 First because it was agreed upon on all sides that the Sodomites were most desperate and deplorable sinners by much and farre worse then those of Tyre and Sidon And therefore the Capernaites may know and learne hereby how Christ doth repute of them who equals them or rather makes them worse then these most wicked Sodomites Secondly because these Sodomites were long Answ 2 since condemned and punished and without all hope of mercy for Ab inferno nulla redemptio And therefore if by chance these Capernaites should despise the last judgement by presuming of mercy yet this or the like judgement they might feare and know that they should be made as miserable or more miserable then they in as much as they enjoyed greater mercies and meanes and despised them Now from these two conjoyntly viz. that they were for the present most grievous sinners and were hereafter most grievously to be punished for the contempt of the Gospel will arise this Observation namely That the Contemners of the Gospel Observ are most grievous sinners and shall most grievously be punished Esay 30.9.10.14 Ierem. 9.12 13. Proverb 1.24.28 and 28.9 Matth. 21.43 and 2 Thes 1.8 and 2. King 17.19 c. 2 Chron. 36.15 c. How doth it appeare that the contemners of Quest 3 the word are great and grievous sinners and shal be sharpely and severely punished It appeares by these particulars viz. First from the Author of the word and Gospel which is God and Christ Deut. 18.19 Act. 3.23 Luke 10.16 and 1 Thes 4.8 Secondly from the excellency of the word in it selfe and in regard of its effects Ier. 15.16 Ezech. 3.3 Revelat. 19.15 Thirdly A signo because it argues a most hard heart to contemne the word which is of that force that it is called a sword yea fire and a hammer Reade Esa 49.2 Ephes 6.17 Hebr. 4.13 Ierem 5.14 and 23.29 Now looke upon all these together and see if he be not a great sinner and worthy of great torments who dare despise the word of the great King yea such a word as is sweeter then honey and more precious then gold and able to beget him and nourish him unto salvation yea to anatomize his heart and to lay it open before his eyes Why must we not or may wâ— not contemne Quest 3 the word of God or Gospel of Christ First because wee shall give account thereof Answ 1 and answer for it before the Lord when we shal not be able to answer one word of a thousand Heb. 2.3 and 11.25 Secondly because it is so odious unto God Answ
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
taught were true as I. That there was a God and that he was one And II. That the Messiah should come and by his comming bring much benefit to mankind And III. That the Law of Moses and the Common-wealth of the Jewes was of and from God And IV. That the seed of Abraham was the Church of God And V. That the soules did not dye with the bodies but remained immortall And VI. That there should be a Resurrection when all men should receive according to their workes and divers the like truths Answ 2 Secondly in many things yea in many principall heads of Religion they erred horribly For I. They beleeved that there was but one true God and one onely Person and hence they said that CHRIST blasphemed when he affirmed himselfe to be the true Sonne of God and true God Iohn 8. And II. They thought that the Messiah should onely have a humane nature and taught that he should restore the temporall Kingdome of the Jewes and from the Schoole of the Pharisees it came that the Mother of the Sonnes of Zebedee said unto Christ Lord let one of my Sonnes sit on thy right hand and the other on thy left in thy Kingdome And hence also it was that after Christs Resurrection his Disciples asked him Master wilt thou now restore the Kingdome to Israell III. They taught that the observation of the Law consisted onely in outward workes and not in inward and that the Law did not injoyne absolute obedience And IV. They attributed many things though not all to Stoicall fate and taught that there was free-will in man it being for the most part in his power either to doe or to leave undone that which was good but yet in some things God and Fate helped And hence they affirmed that it was in the power of man to fulfill the Law of God yea hence they were puffed up with pride and boasting and confidence in their owne merits and righteousnesse as perfect obeyers of the whole Law and despised the grace and righteousnesse of GOD. And V. They so strictly abstained themselves from all workes on the Sabbath day and taught others so to doe that the healing of the sicke upon that day although it were done with a word and the plucking of eares of corne although for hunger were esteemed haynous offences by them Jf the Reader would see more of their errours J referre him to Hospinian de origine Monach. Page 4.6 The Papists produce this place to prove the authority of the Church in judging of matters of faith Object or that the chiefe authority to expound Scripture is committed to the Church that is the Prelates Bellarmine de verbo Dei Lib. 3. Cap. 5. Testimon 3. argues thus Our Saviour here saith The Scribes and Pharisees sit in Moses chaire all things that they bid you observe that observe and doe Therefore we must stand to the Judgement and interpretation of the Prelates of the Church Christ saith he in this Chapter doth principally taxe and reprove the sinnes and vices of the Pharisees and because those who are infirme and weake may thinke or collect from hence that the Prelates are not to be beleeved or obeyed because their lives are vicious and corrupt therefore our Saviour doth first teach that notwithstanding the evill life of the Pharisees their doctrine is to be beleeved and obeyed in all things Bartholomeus Latomus in defens advers Bucer argues thus In these words of our Saviours saith he the authority of the Ministers of the Church is laid downe which authority of theirs is absolute and therefore the authority of the Ministers is necessary to be obeyed Stapleton the Rhemists and others argue thus Christ saith The Pharisees sit in Moses chaire and all things that they shall say do Where by the Chaire of Moses is signified the infallibity of the Priesthood under the Law and was a type of the truth of Religion in the Apostolike Sea of Rome Vide Staplet apud Whitak de author Script Lib. 3. page 4 4 and Bp. Mort. Lib. 3. Cap. 15. § 5. Answ 1 First we grant that these words must be understood of the Ministers of the Gospell that succeed the Apostles as well as of the Pharisees that sate in Moses Chaire Answ 2 Secondly by Moses chaire is meant neither outward succession nor judiciall authority but the profession of Moses Law Or To sit in the chaire of Moses is not to succeed in the place of Moses but to teach according to the Law of Moses the Pharisees then teaching Doctrines not agreeable to that Law did therein not sit in Moses Chaire And therefore from this place is neither proved an infallibility of judgement in the Prelates of the Church to interpret Scripture nor a necessity of obedience Answ 3 Thirdly our Saviour doth not simply command the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priviledge them from errour but onely that they should not for their evill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses Law must be followed And thus that which Bellarmine affirmes That the Doctrine of the Prelates must be obeyed and beleeved is to be restrained and limited that is it must not be understood absolutely and simply but as they sit in Moses chaire that is teach that which Moses taught For otherwise it is Captio ab Homâ—nymia because this word Chaire may be taken two manner of wayes namely either I. For the Doctrine they taught Or II. For their office or persons Now it is evident and cleare that CHRIST here commands that the Prelates of the Church should be heard but in those things onely in which they teach nothing contrary to the revealed will of God and therefore obedience is due unto those who have the over-sight of our soules and is to be performed with this exception if they injoyne and teach nothing contrary to God And therefore we should alwayes seriously consider whether the thing commanded and taught by them be contrary or according to the Commandement of God and to know this is required the judgement of discerning If we should demand of any of the Papists above mentioned Whether they thinke the people of the Jewes were bound to beleeve the Scribes and Pharisees when they affirmed and taught That CHRIST was an impostor and deceiver J know none of them would have held the affirmative but would have blushed to say it and therefore let them remember themselves and allow of some fitting limitation in the interpretation of these words Whatsoever they shall say unto you observe and doe If the opponents and objecters will not grant us without proofe that these words are to be restrained and limited we can easily evince it by these ensuing reasons namely First because both their owne and other Expositors have
have visited and called upon you both by my Prophets and also by my selfe Now this appeares to be the genuine sense of these words by these particulars viz. I. From these words woe be unto you which kill the Prophets and stone those who are sent unto you II. From that Adverbe of number Quoties how often which is adjoyned to the act of willing Quoties volui How often would I Ninthly for the complaint of Christ we say Answ 9 that he justly complained of these who would not come unto him and beleeve in him and obey him although they were destitute of grace because they were deprived of it by their owne fault who willingly continued in that bad estate wherein they were and did not endeavour as much as they might unto a better § 3. As a Hen gathers her Chickens under her wings Sect. 3 What analogy or resemblance is there betweene Christs love unto his people Quest and the Hens unto her young ones First as the Hen nourisheth her Chickens with Answ 1 her wings when they are unfeathered so doth the LORD nourish and cherish and refresh those who are Infants in grace covering them with those wings under which are healing and salvation Secondly as the Hen provideth food for her Chickens Answ 2 and will not eate her selfe till she perceive them to be full so the Lord careth for his Children and provideth for them whatsoever he sees them to want and stand in need of whether spirituall or temporall Thirdly as the Hen defends her young ones against Answ 3 ravenous birds and fights unto blood with Kites and such birds of prey for their safety so the Lord protects and defends his children against all their adversaries whether bodily or ghostly CHAP. XXIIII Vers 1 2. VERS 1 2. And JESVS went out and departed from the Temple and his Disciples came to him for to shew him the buildings of the Temple And Iesus said unto them See ye not all these things Verely I say unto you there shall not be left here one stone upon another that shall not be throwne downe Why doe Christs Disciples shew him the buildings of the Temple which they knew were not unknowne unto him First they did this to move him to mercy and lest the Temple should have beene destroyed as he affirmed before Chapter 23. 38. Or Secondly the Disciples did this that upon a serious consideration and observation of the Pompe and statelinesse of the building our Saviour might be the more carefull to preserve it from destruction as though God regarded outward ornaments and pompe Or Thirdly they shewed him the Temple to insinuate secretly thereby how difficult yea impossible it was for it to be destroyed especially considering the strength of the City also And hence our Saviour seemes to answer See yee not all these things c. When was this prediction fulfilled That not one stone should be left upon another which should not bee throwne downe This prophecie was not onely accomplished in the destruction of the old Temple but then also when in Iulian the Apostates time the Jewes being by him encouraged to build the Temple what was built in the day was cast downe in the night and besides a fire fell from Heaven that consumed the worke and worke-mens instruments which Cyrillus Bishop of Hierusalem then seeing applied unto that event this prediction of our Saviour Sic Socrat. Lib. 3. Cap. 17. Vers 3 VERS 3. And his Disciples said Tell us What shall be the Signe of thy comming and of the end of the world The Apostles aske CHRIST a question but receive no direct or definite answer they would know when the day of Judgement would come but CHRIST answers them generally that the comming thereof is uncertaine and will not be yet a good while whence two Questions may be made viz. Quest 1 Why will not CHRIST designe and tell unto them and us the certaine yeare and day when hee will come unto Judgement Answ 1 First he will not definitly and punctually shew it that we might watch and pray and give our selves unto holinesse and righteousnesse And Answ 2 Secondly that hee might represse and stay our curiosity Quest 2 Why doth CHRIST so long deferre his comming seeing the world is set upon mischiefe and wickednesse Answ 1 First that the number of the Elect might be compleatly gathered together And Secondly that thereby he may prove the faith hope and patience of his children And Thirdly that the godly may be incited thereby unto Sanctification and purity Luke 21.34 And Fourthly that the wicked may be left without excuse Rom. 2.1 4. and 2 Pet. 3.8 9. Vers 5 VERS 5. For many shall come in my Name saying I am CHRIST and shall deceive many Our Saviour in saying here that many shall come in his name saying they are CHRIST seemes to imply that many Antichrists under the name of Christ shall deceive many Whence these questions may be demanded namely Quest 1 How many wayes is the name CHRIST taken that our Saviour saith here Many shall come in his Name saying they are Christs Answ 1 First it is taken sometimes Commonly and thus the name of Christ belongeth to all that are anointed of God and that either to the speciall calling of a King Prophet or Priest or to the generall calling of a Christian And in this sense it is taken either I. More largely for the whole body of those who professe the name of Christ whereof some are members of Christ in title and profession onely Or II. More strictly for the society of the Elect the Citizens of heaven who have the marke of God Revel 9.4 and are not onely in shew and profession but also indeed and in truth members of the mysticall body of CHRIST Answ 2 Secondly the name of Christ is taken sometimes properly and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth JESVS the Sonne of God who was anointed with the oyle of gladnesse above all his fellowes and is the head after a generall manner of all Christians but more especially of the Elect. Vers 6 7 VERS 6 7. And yee shall heare of Warres and rumors of warres See that yee be not troubled for all these things must come to passe but the end is not yet For Nation shall rise against Nation and Kingdome against Kingdome and there shall be Famines and Pestilences and Earthquakes in divers places These verses and divers others which follow in this Chapter doe partly respect the troubles of the Church and partly the destruction of Ierusalem and the wonders which went before it and therefore a word of either When was this fulfilled There shall be warres Quest 1 and rumours of warres There have been Warres and rumour of warres in former ages Answ For in the first 300 yeares after Christ were tenne most terrible Persecutions and since in Europe the Church of God hath been wonderfully persecuted by the Romanists in the hundred yeares last past and upwards And thus this
Iewish Antiq. 139. Sect. 2 § 2. The Sonne of man is betrayed to be crucified Quest Why did our Saviour fore-tell his death and suffering to his Apostles Answ 1 First lest they should have thought that he had beene apprehended and crucified accidentally without his knowledge or against his will Answ 2 Secondly that he might strengthen the minds of his Disciples against future scandals for darts seene before they hit are the better avoided Answ 3 Thirdly that he might shew unto them that he feared not those who kill the body seeing he neither declined the place of suffering nor shunned his adversaries bur rather offered and presented himselfe to their hands Vers 7 VERS 7. There came unto him a woman having an alabaster boxe of very precious ointment and powred it on his head as he sate at meat Quest 1 Who was this that anointed Christs head Answ It was Mary Quest 2 What Mary was it Answ 1 First some say there were three Maries who anointed CHRIST namely I. Shee who anointed him in the Pharisees house 7.27 38. And this was Mary the harlot II. Shee who annointed his feet in Bethany in her owne house And this was Mary the sister of Lazarus Iohn 12.3 III. Shee who powred the ointment upon his head in the house of Simon the Leper Marke 14.3 and in this verse Now of this mind are Origen tract in Matth. 35. Theophilact in Luc. 7. Euthymius in Matth. 26. Answ 2 Secondly some say there were onely two Maries who anointed CHRIST to wit I. Mary the harlot who first in the Pharisees house annointed his feet and afterwards in the house of Simon the Leper annointed his head II. Mary the sister of Lazarus who annointed his feet when he supped at her house Of this opinion are Chrysost hom in Matth. 81. and in Iohn 61. Bernard in serm de Magdalena Answ 4 Thirdly some say there was but onely one Mary who annointed Christ and that was Mary the sister of Lazarus who was also called Magdalene who annointed his head both in the house of the Pharisee and in the house of Simon the Leper and also in her brother Lazarus his houre Of this mind are August lib. 2. de consensu Evang. Cap. 9. Greg. hom de Magdalena Beda s luc 7. Rabanus in luc 7. Druthmanus in Matth. 26. and divers others who expressed their opinion in this Hymne or Ode Maria soror Lazari Quae tot commisit crimina Ab ipsa fauce Tartari Redit ad vitae limina That is MARY the Sister of LAZARVS Who sinned many a time Hath left the Isle of Tartarus And purged off her crime Fourthly St. Ambrose Lib. 6. in Luc. saith Answ 4 That it may be safely said that there were more then one and there was but one Fifthly I conceive that it is but one History Answ 5 which is expressed by all the Evangelists viz. Matth. 26.7 Marke 14.3 Luke 7 37 38. Iohn 12.3 For the Pharisee and Simon the Leper were one and when Christ eate with him Martha helped to attend upon the table and her brother Lazarus was invited as a guest for it is not probable that he would have sit downe at the Table in his owne house when he wel-commed so great a guest as Christ was Against this it will be objected St. Iohn saith Object 1 that the Mary which he speakes of annointed his feet but that Mary which St. Matthew and St. Marke mention annointed his head Therefore it is either not one and the same history or at least there is a contradiction in the Evangelists The history is one Answ and yet no repugnancie in the writers thereof for there were no ointments ordained for the feet but for the head and this was powred upon the head but in such a plentifull manner that it descended even unto Christs feet The Papists object this place for the proofe of Object 2 workes of Supererogation thus This fact of Maries was a good worke and yet there was no Commandement for it in Gods word Therefore there are good workes which are not commanded and consequently which wee are not bound to doe or which if we doe we doe more then we need First Maries fact was a worke of confession Answ 1 whereby she testified her faith in Christ and so was generally commanded to doe it though not particularly Perkins Secondly Mary was moved to this worke by a Answ 2 speciall instinct of the Spirit for shee did it to bury him verse 12. as Christ himselfe testifieth because his buriall was so speedy after his death in regard of the approaching of the Sabbath that they could not imbalme him as the manner of the Jewes was Now every instinct of Gods Spirit in the conscience of the doer hath the force of a particular command VERS 11. Vnws 11 For yee have the poore alwayes with you but me ye have not alwayes How doth this verse accord with Chapt. 28.20 Quest For in the one place he saith Me ye have not alwayes with you and in the other I am with you to the end of the world Answ These two are not opposite because CHRIST predicates contrary things of himselfe in respect of divers natures whereby he is not onely man but God also for as Man we have not his corporall presence neither shall we have it before his returne from heaven he being now ascended into heaven where he shall remaine untill he come unto judgement But as he is God so the presence of his grace and Spirit doth never leave or depart from us but is with us unto the end of the world Argum. We against the corporall presence of Christ in the Eucharist object this place The poore ye have alwayes but me ye shall not have alwayes To this the Papists answer by this distinction that Christ is not now present in body Visibili corporali praesentia by his Visible or corporall presence or Secundum humanam conversationem after his conversation or as he was conversant among men but invisible he may be present and after another manner Bellarm. de Euchar. lib. 1. Cap. 14. resp ad loc 4. Answ This distinction is thus by Scripture overthrowne St. Peter saith The heavens must containe or receive CHRIST till his comming againe Acts. 3.21 Whence this followes plainly He cannot in his body be absent from heaven till that time therefore he cannot any way be present in earth If they answer as they doe that he may be in heaven and in the Eucharist all at one time we then confute them with this place He is not here for he is risen Matth. 28.6 Now this had bene no good argument if the body of Christ could have beene in two places at once Vers 21 VERS 12. For in that she hath powred this ointment on my body she did it for my buriall We may observe hence that there was a threefold ointment to wit First Vnguentum militare wherewith their Kings were anointed to goe out as their
Lord said unto me put them to the founder and recount if ought be tryed as I am tryed of them and I tooke the thirty peeces and put them into the house of the Lord to the founder But here it is I gave them for a field of the Potter as the Lord commanded me But now if we take in that of Ieremiah there is a field appointed to be bought and the evidence is commanded to be put into an earthen Pot and hidden for many dayes And so the first words here used seeme to be taken out of Zachary but the last out of Ieremy who may be said to have bought a Potters field because he bought a field and caused the evidence to be laid up in a Potters pot II. The new Testament citeth two places out of the old oftentimes to make up one testimonie Or it is the manner of the new Testament to make up one testimony of two cited out of the old Testament although written in divers places in the old Testament As for example St. Peter Acts. 1.20 maketh up but one testimony of divers places collected out of the Psalmes 69.17 and 109.1 So 1 Peter 2.7 is made up of divers testimonies out of the Psalme 118.22 and Esa 8.14 So CHRIST Matthew 21.5 maketh up one testimony out of Esay 62.11 and Zachar. 11 11. So Matthew 21 14. is made up of Esa 56.7 and Ierem. 7.11 III. The new Testament in citing of two Prophets expresseth him who hath the chiefe part of the testimonie or it is the manner of the new Testament when testimonies are cited out of two they leave out the one and expresse onely the other and they cite the whole testimony as written by one As for example in Matthew 21.5 there is a testimony cited out of two Prophets yet they are cited out as one testimony It is cited out of these two Prophets viz Esa 62.11 and Zachar. 9.9 and yet the Evangelist saith That it might be fulfilled which was spoken by the Prophet the first words are Esayes the latter Zacharies and yet they are cited as if they were the words of Zachary So Marke 1 2. As it is written in the Prophet this testimony is written both in Esay and Malachy Behold I send my Messenger before thy face c. yet Matthew 3 3. Esay is onely cited and not Malachy Quest 3 If it be thus that this testimony of St. Matthew is made up of the saying of Ieremy and Zachary then why doth St. Matthew rather cite Ieremy then Zacharie Answ 1 First because Ieremiah was the most famous of the two he is named and the other omitted and left to be searcht out by the diligent Reader Answ 2 Secondly the Evangelists scope is to give a reason not so much why CHRIST was bought by the Scribes and Pharisees as of the field which was bought for such a price now Zachary speaketh nothing of the field that was bought and therefore it had not bene pertinent for the Evangelist to have brought in the testimonie of Zachary here Object The testimony of this our Evangelist agrees neither to the place of Ieremy or Zachary but is different from them both And therefore cannot be taken from them Answ St. Matthew doth usually take liberty so that he keepe him to the sense to use other words for the greater evidence to the thing intended Jn the thirty pieces of silver given for Zachary a poore price for one of that worth was mystically set forth how meanly the head of all Prophets Christ IESUS should be valued In that he was appointed to bring them to the house of the Lord was set forth Iudas his bringing backe againe of his thirty peeces to the chiefe Priests and in that Ieremiah is commanded to buy a field c is set forth the Potters field bought with this money to bury in VERS 12.13 Vers 12 13. And when he was accused of the chiefe Priests and Elders he answered nothing Then saith Pilate unto him Hearest thou not how many things they witnesse against thee What was Christ accused of unto the Governours by the Scribes and Pharisees Quest and chiefe Priests The heads of the Accusations which were laid against our Saviour by them were these viz Answ First that he taught and preached without any lawfull calling thereunto Matth. 21. And Secondly that he made himselfe the Messias Luke 23. Iohn 17.10 And Thirdly that he affirmed that he was the Sonne of God yea equall to God the Father Iohn 5.8 Matth. 26. And Fourthly that he disturbed and went about to abrogate that religion which was instituted by Moses according to the word of the Lord and laboured to seduce the people Luke 23. And Fifthly that he taxed their ceremonious observations besides the law and their superstitions in the meane time receiving of sinners and eating with them and condemning the righteousnesse of workes or salvation by or for workes Matthew 5. Luke 15. Add Sixthly that he brake the Sabbath day healing sicke and weake men therein Matth. 22 Luke 6.13 l And Seventhly that he tooke upon him to forgive sins unto those who were penitent Matth. 9. And Eighthly that he said he could destroy the Temple and rebuild it in three dayes Iohn 2. Matth. 26. VERS 19. Vers 19 When Pilate was set downe on the judgement seate his wife sent unto him saying Have then nothing to doe with that just man for I have suffered many things this day in a dreame because of him § 1. I have suffered many things in a dreame Sect. 1 Here it may be demanded Is there any truth Quest 1 or certainty in dreames First some of the Philosophers viz Protagoras Answ 1 with other Stoicks answer hereunto that all dreames are true but this opinion is proved false by Dr. Willet vpon Daniel Chap. 1. quest 44. pag. 31. Secondly some Philosophers held the contrary Answ 2 opinion that no credit was to be given to any dreames at all as Xenophanes Caliphonius and the Epicures for seeing all dreames were of the same nature and some were vaine and frivolous all must be held to be so Againe say they if there were any certainty in dreames they must proceed from some certaine causes either God or nature but it is not like Deum obire lectos dormientium that God should compasse mens beds when they are a sleepe and cast dreames into their minds and nature is the cause of order but in dreame◠there is confusion and disorder But the falsenesse of this Answer appeares by those which follow Thirdly all dreames are not of one nature Answ 3 therefore it followeth not if some be vaine that all are But of this by and by in the second and third Question Answ 4 Fourthly Gods providence watcheth over men both waking sleeping he passeth not from place to place but beeing in heaven beholdeth all things and doth whatsoever it pleaseth him in heaven and in earth Answ 5 Fifthly nature worketh certainly and orderly when