to prove that by the world to come is meant the time betwixt death and the day of judgement but alwaies either for the last day or the eternity which is after that day Luke 20.35 And thus Augustine de Civit. Dei lib. 21. cap. 24. by the world to come in this place understands the day of the Resurrection And Damascene also de orthod fid lib. 2. cap. 1. saith Aeterna vita aeternum supplicium futurum seculum ostendunt And thus This world is taken for the distance of time to the end of the world and The world to come for that eternity which shall begin after Christs second comming And according hereunto there shall be two times in which sins are pronounced remitted to wit this world by the preaching of the Gospel to the repentant and that to come when Christ shall confesse with his own mouth before Gods Angels to whom they are remitted and by which remission they are made truly blessed for that remission to come shall be a confirmation of this present and those which are not remitted here neither shall there be so pronounced Wherfore from this speech of our Saviours this Argument is gathered from the Antithesis If the sin against the holy Ghost be neither remitted in this world nor in the world to come then other sins are remitted both in this and the other or at least either in this or in the other But it is not remitted in the other because it is not remitted in this as hath been said It followeth therefore that other sins are remitted both in this and in the other Now in this sense this place doth not onely not make for Purgatory but also repugneth it For these two remissions in this world and the world to come are conjoyned and one is not separated from the other Chrysostome expounding this place together with this partition of time saith thus Amongst men I. Some shall be punished for their sins both here and there as the Sodomites II. Some onely in this life present as the Corinthian fornicator III. Some onely in the life to come as the rich glutton IV. Some in neither as the Prophets and Apostles And from this partition he infers that the meaning of our Saviour is That the sin against the holy Ghost is so grievous and horrible that they which commit it shall feel the judgement of Gods wrath both here and in the world to come which hapneth not to all who commit other sins Certainly they which with a set purpose deny the known truth against their consciences feel a hell of torments in their consciences in this life at some time or other if not alwaies and in the life to come their pains shall be exquisite and unspeakable in the most rigorous manner And therefore from this place nothing can be gathered for their Plutonicall rather than Platonicall Purgatory Answ 4 Fourthly it follows not the sin against the holy Ghost shall not be remitted in the next world therefore other sins shall no more than this followeth which Christ saith I will not drink henceforth of this fruit of the vine untill I drink it with you in my Fathers kingdom Mat. 26.29 That therefore he did drink of other things because he did not drink of the vine For it is a most foolish absurdity from two Negations to infer an Affirmation as for example Saint Peter neither in this life nor in the life to come shall be made an Angell therfore some Saints in the life to come shall be made Angels Now Bellarmine would justifie this Argument by that example where Christ saith My kingdom is not of this world And Pilate inferreth thereupon Art thou a King then where an Affirmation is concluded out of the Negative To this Doctor Willet Synops f. 405. answers That the reason is not alike except Bellarmine will reason as Pilate did Thy kingdom is not of this world Therfore thou hast a kingdom So Blasphemy shall not be forgiven in the next world Therefore there shall be Blasphemy then Thus he might have concluded truly and thus he should have concluded if he would reason as Pilate doth for in hell there shall be Blasphemy Answ 5 Fiftly it follows not some sins shall be forgiven in the other world therefore in Purgatory For many have thought that sins shall be forgiven after this life and yet not in Purgatory neither Thus Origen imagined that after some long and grievous torments both the sins of the devils and of wicked men should be remitted And the Chiliasts thought that after a thousand years from the day of judgement all should be pardoned yea Augustine lib. 6. contrâ— Iul. cap. 5. thought that in the day of judgement some sins should be forgiven And therefore Purgatory is not necessarily concluded from the remission of sins after this life Answ 6 Sixtly by this reason of Bellarmines it may be concluded that mortall sins shall be remitted in the world to come because Christ onely excepts the sin against the holy Ghost but this the Papists will not grant and therefore why should we grant the other Seventhly from a particular Negation contrary Answ 7 to all Rules of Logick they infer an universall Affirmation If the sin against the holy Ghost shall neither be remitted in this life nor in the life to come Then say they all the temporall punishments of all sins which are not here fully paid shall be paid and satisfied by the faithfull in the world to come The meaning whereof is temporall punishments are due unto the faithfull for their sins part of which punishment they suffer in this life and the remainder in the life to come The Argument is cast in the same mould with this Socrates or Solomon is no fool therfore all men are wise and he is a fool and not wise who admitteth of such Arguments Sadeel adver hum satisf object pag. 247. Eightly Bellarmine argues A subcontrariis and Answ 8 yet doth not observe the Law of Subcontrarieties from which the force of the conclusion should follow As for example I. Some sinne is not remitted Some sinne is remitted II. Some sinne is not remitted in this life Some sinne is remitted in this life III. Some sinne is neither remitted in this life nor in the life to come Some sinne is remitted both in this life and in the life to come Now these are contraries and concluded according to the Rules of Art But the Papists conclude thus Some sinne is neither remitted in this life nor in the life to come Therefore some sinne is not remitted in this life but in the life to come Where the errour is so plaine that a fresh man can tell that it doth not conclude aright For to a double negation should be opposed a double affirmation wheras they oppose onely one As if a man should argue or conclude thus Some neither love God in this life nor in the life to come Therefore Some shall love God in the life to come which
come thither Thirdly I answer the starre left them for this end that this their questioning with the Jewes Answ 3 might bee a meanes the more generally to publish and divulge the nativity of Christ Fourthly This was done principally that the Answ 4 wise-men might be instructed coÌ„cerning Christ by the word of God and not by miracles Sixtly it may bee demanded how doe the Quest 6 wise men by the starre conjecture that Christ is borne Answ 1 First some thinke they knew by the starre of the birth of Christ by Balaams tradition Numb 24.17 they being of the linage of Balaam according to some as we said before Answ 2 Secondly some say they knew it by the Sybilles prophecies some whereof Suetonius mentioneth Answ 3 Thirdly others say they were taught it by the devill 1. Because they were heathens and infidels but Balaam although a worldling was taught and directed by God in his prophecies 2. Because Sathan sometimes speakes true as Acts 16.17 but this is alwaies for some wicked end the devill being that wicked one but this manifestation was for the good of many a good message unto all nations and therefore was not revealed by Sathan 3 The devill certainely knew where Christ was borne and therefore if hee had revealed unto them his birth hee would also have revealed the place of his nativity Answ 4 Fourthly others say they knew it by the motion of the starre towards Ierusalem and that house where Christ was but this seemes a meere conceit and phancy Fiftly they were very learned men and therefore Answ 5 it is credible that they had calculated or collected the time of Christs nativity and that either 1. by a supputation of Daniels weekes or 2. by the Scepter which was taken away from Iuda Sixtly some say that they knew of the nativity Answ 6 of Christ by divination or astrologie Calvin indeede confesseth that they were very skilfull in that art but yet I cannot thinke that they did this way come to the understanding of it and that for these causes 1. Because this starre was some stupendious thing against nature f Dionys Areopag being neither planet nor comet nor constellation nor starre as is aforesaid and confirmed largely by others g Vide Senens 6.10 and Tert. 620. D. 2. Because this starre did tell of a particular King of the Iewes which doth exceede all art Seventhly Although they did not wholy Answ 7 know this by art yet the beginning of it was from art as Calvin saith for the understanding whereof take notice that there are two sorts of observations to wit either Ordinary and those by aspects and constellations either by Astrologie or Astronomy Extraordinay and they are either Metaphysicall and supernaturall as are the vulgar and ordinary Comets or Antiphysicall and contrary to nature and such Was the Eclipse Matthew 27.45 of which in his proper place Was this Starre in this place And therefore Astrologye could say first negatively that this starre was against nature And secondly in generall that it did portend some great thing And thus farre their astrologie led them and here left them Answ 8 Lastly I answer they knew it by the divine inspiration of the Spirit of God as God revealed things to Balaam Nebuchadnezzer Balthazar h Bezas Scult Idea conc f. 87. And this is most probable and likelye to be truest Sect. 3 § 3. That we may worship him It may be here asked Quest How doe these wise men who were Gentiles desire to worship Christ or with what adoration Answ 1 First after the Persian manner as a King whom they perceive in time will be most famous of all others Answ 2 Secondly by way of prevention because they knew that in time hee should rule and have dominion over the East parts and therefore they come to worship him that he may then be propitious and favourable unto them These two answers are given by some of our interpreters and I leave them to the considerations of the reader Answ 3 Thirdly they come to worship Christ as one more then a man as may bee shewed by these reasons 1. If they had conceived Christ to have beene no more then a man it had beene a great folly in them to have exposed themselves to danger by provoking of Herod for the onely sight of him 2 It had beene a thing not beseeming the gravity and wisedome of such men as they were to have undertaken so long a journey though there had beene no danger in it to have seene a child that was no more then a man 3. It had beene derogatory to the estimation and credit of the Persian Kings for them that were Persians to have come so farre to worship the King of the Iewes And therefore we may conclude that this proceeds from faith and from some knowledge they had revealed unto them of Christ the Messias and Saviour but of this something more in the 11. verse §. 1. VERS 3. Vers 3 When Herod the King heard these words hee was troubled and all Ierusalem with him Why was Herod troubled Sect. 1 For two things First Quest Answ least he should loose his Kingdome but this feare was needlesse Christs Kingdome being spirituall not of this world Secondly for his owne wicked and accusing conscience which cryed out against him for the infinite insolences and villanies which hee had committed for I. he had gotten the kingdome treacherously and perfidiously hee bought it with money of Antonius after hee had slaine Hircanus Nicanor and the High-priest a Ioseph Antiq. f. 421. II least he should have beene expelled and deposed or throwne from his throne hee had committed many murthers 1. f. 426. he slew innocent Aristobulus his wives brother f 425. f. 413. 480 2 Alexandra his wives Mother 3 Mariamne his owne wife whom he loved so extremely that hee grew extreame jealous of her 4. Ioseph his owne Fathers brother 5. f 415. 465 f. 426. Alexander and Aristobulus and Antipater his owne sonnes 6. f. 479. The innocent Friends of his sonne Alexander 7. The Idumeans who were his owne friends viz. Castabarus Lysimachus Antipater and Dositheâ—s 8. The whole Sanhedrim of the Pharisees 9. The chiefe of the Iewish nobility these hee slew intentionaliter for he caused them to be kept together in a place called Hyppodramus secretly giving in charge to his sisters Salome and Alexa that so soone as hee was dead they should cause them all to be slaine because hee thought that the Iewes hating him for his tyranny would rejoyce at his death but by this meanes they should bee inforced to sorrow all over the kingdome b Ioseph 479. and Macrobius III. Having as he thought made all sure these that hee feared being now removed out of the way suddenly all his hopes are dashed by this message now fearing the sedition of the people now fearing lest all his cruelty and tyranny would be revenged upon him yea now through the
that Christ would preach in a Synagogue which had beene defiled by manifold superstitions rather then not preach at all that being the principall worke for which he was sent as it is ours who are his Messengers § 4. The Gospel of the Kingdome Why is Sect. 4 it called the Gospel of the Kingdome Quest 1 In a double respect viz. First in respect of God Secondly in respect of us First it is called the Gospell of the Kingdome in Answ 1 respect of God because wee are exules rebels outlawes and it is God onely that of his infinite mercy and love calles us by the Gospel unto his Kingdome power and Soveraignty Teaching Observ 1 us that the end of preaching is to bring us unto the subjection and service of God to draw the hearts of children to their Fathers c Malach. 4.6 wee ought to be the Lords both by creation and election and every way both in body and soule but by sinne and the malice of Sathan we are now none of Gods neither have any part in him at all but are wholly opposite unto him both in hearts and lives deprived of the glory of God a Rom. 3.24 reprobate unto every good worke and polluted both in soule and body wherefore our condition being thus desperately miserable in our selves the Lord in much mercie sends the Gospell unto us his scope therein being to reconcile us thereby unto himselfe And therefore first let us put off the workes of darknesse and in our lives and conversations submit and subject our selves unto the obedience of God doing willingly and readily that which hee requires of us in the Gospell And then secondly wee may bee sure of remission and pardon of all our sinnes of reconciliation unto our God in and through Christ of protection and providence both spirituall and temporall yea of whatsoever is good here and of eternall glorie hereafter for all these are promised by him that is faithfull in his promises to all those that truely obey the preaching of the Gospell of the kingdome Answ 2 Secondly it is called the Gospell of the Kingdome in respect of us because it calleth us unto our Coronation and to the enjoying of a Kingdome not that every faithfull person shall bee made a King or Ruler over some one Nation or People neither have a temporall Diademe set upon his head But first because the greatest things in this world are Kingdomes therefore it is called the Gospel of the kingdome because it brings us unto that honour pleasure joy and felicitie which farre exceeds all temporall possessions crownes royalties and Monarchies whatsoever And secondly because Kings are free and subject unto none therefore it is called the Gospell of the Kingdome because thereby Obser 2 wee are made the free men of Jesus Christ The holy Ghost by this phrase teaching us that the joyes of the faithful are greater than all the joyes that worldlings partake Wherein doth the joy and felicitie of the Quest 2 children of God consist In a full assurance that they shall want nothing either spirituall or temporall Answ which may conduce unto the happinesse of Soule and body both in this life and the life to come Or their happinesse consists in a sure and certaine confidence that all those many and gracious promises shall in the Lords appoynted time bee fulfilled and made good unto them which Christ hath made in the Gospell both concerning temporall blessings and spirituall graces and eternall glory More particularly First those that are obedient unto the Gospell and word of God have a promise of temporall blessings to wit that rather Lyons shall hunger and bee destitute of a prey then they want any good thing which they stand in need of a Psa 34.10 because they shall be like trees planted by the rivers side and whatsoever they doe it shall prosper b Psal 1.3 and Ierem. 17.7 yea their seed shall bee mightie upon earth the generation of the upright shall bee blessed yea wealth and riches shall be in his house c Psal 112 2.3 Secondly they have a promise of spirituall graces to wit first protection against Sathan because although Sathan be strong yet Christ is stronger d Luk. 1◠22. yea protection against sinne it shall not reigne over them e Rom. ◠14 neither shall they sin unto death f 1 Ioh. 3.9 Secondly that they shall delight themselves in the workes of holinesse in the wayes of God and in the exercises of Religion Read to this purpose the whole 119. Psalme Thirdly they shall have peace of conscience g Phil. 4.7 that being alwayes quiet excusing not accusing them yea such a peace that nothing can dismay them or cause them to doubt or feare or to forsake their hold that is the Lord in whom they trust h Iob. 13.15 and Rom. 8.36 c. Thirdly they have a promise of eternall glory where first is life everlasting Secondly glorified bodies Thirdly absolute freedome Fourthly deliverance from all miseries disasters griefes whatsoever Fiftly the presence of God the sight of whose face shall be our chiefest felicitie as followes in the next chapter To summe up all the childe of God I. Considers who it is that makes all these large promises in the Gospell it is the Lord who is faithfull in his promises they being all Yea and Amen unto the faithfull in Christ Jesus yea it is the Lord who is so true and certaine in his word that everie word of his shall bee accomplished and heaven and earth shall rather passe away than one Iota or tittle of his word shall fall to the ground unfulfilled II. He considers what God promises A sufficiencie in temporall things security safetie and joy in spirituall things yea unspeakable happinesse in the kingdome of heaven where his body shall neither bee subject to death nor corruption nor captivitie nor sicknesse nor misery but shall live for ever a glorified body enjoying the fruition and sight of God in eternall blisse Now the consideration of these two things makes the childe of God enjoy heaven upon earth and a greater measure of comfort than the possession of the whole world could afford unto him the assurance of the accomplishment of these promises unto him puts more gladnesse in his heart than all the things and comforts of this life can in the heart of the worldling i Psal 4.7 And therefore aptly is the Gospell called the Gospell of the Kingdome because it calles and invites us to greater joy happinesse and glory than the greatest Monarch enjoyes § 5 Healing all manner of sicknesses and all manner Sect. 5 of diseases Christ wee see first teacheth them and preacheth unto them and then bestowes corporall blessings upon them Why doth our Saviour worke miracles after Quest 1 preaching First ob dignitatem because of the excellencie Answ 1 of preaching the word is preferred before miracles as a more worthy thing miracles being wrought for the praise
others Fourthly the professors of the Gospel doe exceedingly dishonour God when they are wicked c Rom. 2.24 IV. Wee dishonour God in our lives if we doe not by our lives glorifie his Name If we be but negative Christians we are nothing for God created us unto good workes Ephes 2.10 that thereby we might glorifie his Name Matthew 5.16 VERS 10. Thy Kingdome come thy Will be done Vers 10 in earth as it is in Heaven § 1. Thy Kingdome come Sect. 1 What is meant by Kingdome Quest 1 Kingdome is taken either Figuratively to wit Sometime for the word of God The Kingdome of God shall be taken away and given to another nation Matth. 21.43 that is the word shall be taken from them Sometimes for the infusion of grace by the Spirit of God Mark 4.26 Sometimes for persons to wit either the Saints or the Church of Christ Literally for that dominion which God exerciseth which is either Generall to wit his Lordship over all men all creatures yea all the world specified in these places Psalme 29.19 and 47.7 and 97.1 Particular which is either Of vengeance anger power and wrath And thus he rules over the wicked Psalme 99.1 Of mercy and love and thus he rules over his children according to a double time viz. either Of grace in this life Or Of glory in the life to come Reade Psa 24 7. and. 44.5 Quest 2 What is meant by this word Adveniat let it come Heaven comes not unto us but wee goe unto it wherefore it should rather be Adveniamus Let us come unto thy kingdome then Adveniat let it come Answ These words may be understood two waies namely First for Declaretur let it be made known as if our Saviour would say let the world know that thou art King and that thou rulest over all And this is to be referred to the Kingdome of vengeance Secondly for Perficiatur let it be consummated and finished as if hee would say that which thou hast decreed and determined concerning thine elect fulfill and perfect both in us and in all thine Now this hath reference to the Kingdome of mercie First Adveniat regnum id est Declaretur regnum Thy kingdome come that is let thy Kingdome be made knowne This cannot bee understood of Gods generall Kingdome over all the world mentioned in the former question for God hath this already yea no Christian makes question but that God is Lord ruling and governing all the world It is therefore to be understood of his particular Kingdome to wit the Kingdome of vengeance the words being taken from the declaration of Gods wrath anger power and vengeance Teaching us Observ That every Christian ought to pray that God would shew himselfe the potent King of all the world by destroying all his enemies and the enemies of his Church Thus David prayes powre forth thy anger upon the Gentiles yea smite and destroy them in thy wrath Quest 3 Why should we pray for the confusion of the enemies of God and his Church Answ 1 First because it makes for Gods glory hee is dishonoured and contemned by the wicked who will not obey his behests but oppose his injunctions who will not be subject to his lawes but validis remis with all their might set themselves against his rule and government and will not have him to rule over them â—â—d therefore the glory and honour of God is highly advanced when as such impious obstinate stubborne and rebellious people bee cut off and destroyed Secondly because it is good for the godly Answ 2 As wee pray for the ruine of Gods enemies through our zeale to Gods glory so also wee pray for the perdition and destruction of the enemies of the Church of God through our love to the Church and true members thereof because their destruction is good and profitable for the children of God who are oppressed injured wronged and persecuted by them Bonos punit qui malis parcit d Seneca he punisheth the righteous who spares the wicked because the impunitie of the wicked increaseth their impietie towards the righteous Hence wee finde a double practise in the people of God namely I. They pray for the destruction of the Lords enemies Iudg. 5.31 Psalme 83.8 c. II. They give thanks for their destruction when God hath revealed his vengeance and declared his power in their utter ruine and downfall Read Exodus 15. Judg. 5. Ps 136. How may we pray for the enemies of God Quest 4 and Church Not onely in zeale nor onely in love but Answ 1 both mixt together For I wee may be zealous with a wrong zeale thus Paul breathed forth threatning against the Disciples of Christ and the Apostles were too ready with Elias to call for fire from Heaven but the Lord checks them for this their forward cruell zeale because it was not mixed with love but proceeded from a desire of revenge II. Some naturall respect unto the person of the enemie of God and the Church makes us oftentimes to pray only in love for his health prosperity preservation and the like and not in zeale Because he is of affinitie or acquaintance or by some bond of friendship knit neare unto us therefore we pray for him in love towards our selves but not in zeale unto Gods glory or love unto Gods Church carnally preferring our particular interest and relation unto any enemie of God or his Church before either the glory of God or good of his Church unto whom hee is an enemie And therefore whatsoever the enemies of God or his Church bee in regard of our owne Particular it is our dutie thus to pray for them First with a condition that if it may stand with the Lords pleasure and good will he would be graciously pleased to convert and turne them and of persecuting Sauls to make them preaching and professing Pauls Secondly but if not that they may bee destroyed lest they bring the people of God unto ruine or the Lords name bee prophaned by them Object Worldlings and wicked men object This prayer for the destruction of Gods and the Churches enemies ariseth out of envie and therefore can be neither good nor warrantable Answ It proceedeth not from envie but from zeale aâ—â— love Quest 5 How can a man pray for the judgements of the Lord to bee effused upon any out of love and charitie Answ 1 First wee may desire it out of our love to Gods glory who is dishonoured by their lives Answ 2 Secondâ—y out of our love unto others who are in danger to bee corrupted and tainted by their evill example when some perceive others to be wicked and to set themselves against God his law truth and children and yet prosper in their wickednes it hearten them on to the like practises And therefore in love unto these we desire tâ—at these stumbling stones may be removed out of the way Thirdly we may pray for the subversion and Answ 3 ruine of the enemies of the
Kingdome and power of all is his and therefore he alone can give whatsoever he will Cartwr ibid. Answ 3 Thirdly because otherwise the Lords prayer should not be a perfect plat-forme For the understanding hereof observe that unto a perfect prayer two things are required namely I. To beginne in faith so here we beginne Our Father c. II. To end in praise and thankes and glory unto God as here For thine is the kingdome c. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect and without any praise or thansgiving unto God Answ 4 Fourthly because our Saviour had made us sollicitous and sorrowfull by putting us in mind of our enemies in the former words But deliver us from evill hee doth therefore in these words incourage us For thine is the kingdome c. that we might not feare or be dismayed Erasm sup a Chrysost ex aurea catenâ Quest 2 Are there no Kings in the world but God that our Saviour saith For thine is the kingdome Answ There are many Kings but they are all subordinate the true kingdome being onely in God who is the transcendent Lord or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord paramount or the onely true and independent King Read for the proofe hereof Psal 22.28 c. and 24.7 c. and 29.10 and 103.19 and Rev. 17.14 and 19.16 and 1 Tim. 1.17 and 6.15 How doth it appeare that God is the onely Quest 3 true independent King of the whole world First because hee created all things in heaven Answ 1 and earth Secondly because hee provides for all creatures Answ 2 the eies of all things looking up unto him for their food Thirdly because hee gives and establisheth Answ 3 lawes unto all the world Fourthly and all kings and governours are Answ 4 his deputies and viceroies Rom. 13.1 c. Fifthly because hee hath but onely one kingdome Answ 5 viz. In earth spirituall and militant In heaven eternall and triumphant How must we obey this King Quest 4 First acknowledge that thou art bought with Answ 1 a price and art wholly his 1 Cor. 6.20 Secondly deny thy selfe offer up and devote Answ 2 thy selfe wholy unto the Lord Rom. 12.1 Thirdly looke unto the lawes and ordinances Answ 3 of this King meditate upon them observe them and direct thy life by them Fourthly let his service and obedience bee the worke of thy whole life striving carefully Answ 4 as long as thou livest to avoide whatsoever thy Lord forbids thee and to obey whatsoever hee requires of thee that being a new creature and bringing forth new obedience thou maist become acceptable unto him 2 Cor. 5.9 17. What may wee expect from this King if wee Quest 5 thus labour to serve him Answ Our expectation doth concerne either First this life wherein we hope for and expect things belonging either unto the Body which are twofold namely both Providence in all needefull temporall things for if we serve him surely we shal be fed Protection from all evill whether enemies dangers casualties sicknesses or whatsoever Soule to wit the internal and spirituall kingdome of grace in our hearts and peace of conscience Phil. 4.7 and joy of the Holy Ghost and new strength of the spirit whereby we may be inabled to live wholly unto the Lord Gal. 2 20. Secondly the life to come to wit that eternall immortall incorruptible everlasting Kingdome of heaven for which we cry daily with the Saints under the altar How long Lord how long wilt thou deferre thy comming c Rev. 6.10 and with Saint Paul groane so long as we are absent from it d 2 Cor. 5.2 4 8. desiring from our hearts to be dissolved that we might injoy it e Phil. 1.23 Sect. 4 § 4. And the power Wee desire here that we may obey the will of God Observ and be freed from all evill because God is able to doe this for us whereby our Saviour teacheth us that Gods omnipotency is the foundation both of our faith and obedience and prayer As appeares by these three particulars First he who can doe all things whatsoever he will is to bee prayed unto but God is such a one Secondly he who can be avenged of us when and as hee pleaseth is to be feared but God is such a one Thirdly hee who can supply all our wants and relieve us in all our necessities and deliver us from all our enemies and dangers he is to be trusted unto but God is such a one Therefore his omnipotency is the foundation of our prayer obedience and trust Who must feare the omnipotency and power Quest. 1 of God First rebells and disobedient persons if the Answ 1 love of God will not draw them then let the power of God affright and terrifie them for he is able to take vengeance of them and although with much long suffring and patience he indure them long 2 Pet. 3.9 yet at last he will certainely powre out his wrath upon them Rom. 2.5 when they shall not be able to indure his anger Answ 2 Secondly the righteous should feare to offend God remembring these things 1. God is able to withhold good things from them if they sinne against him 2. God is able to bring evill things upon them if they provoke him 3. God can bring a spirituall weakenesse upon them by withdrawing his grace from them for a time as he did from Hezekiah 2 Chron. 32.31 4. They are not stronger then God to tie his hands when his wrath is kindled 1 Cor. 10.22 Quest 2 If God bee able alwaies to heare and helpe then how comes it to passe that sometimes hee heares not and sometimes heares yea sometimes helpes not and sometimes helpes Answ 1 First it is true that sometimes God heares not but the reason hereof is not because he cannot but for some other cause namely 1. Because hee who prayeth unto him pleaseth him not in his life and conversation and therefore his prayers returne backe againe as an abomination unto God 2. Because the petitions which are powred forth please him not being either wicked or worldly or malitious or vaine and not heavenly 3 Because the thing prayed for is not particularly fit or convenient for the person praying in regard of some circumstances or at least because it is not best for him but God sees something which is better in one of these regards namely either First in respect of his glory Or Secondly in respect of the edification of the Church Or Thirdly for thy selfe to wit either I. For the tryall of thy patience Or II. For the strengthning and exercising of thy faith Or. III. For the augmentation and encrease of thy experience grace strength c. Answ 2 Secondly if it be a righteous man that prayes God alwaies heares him in as much as may bee good for him and never denies his requests yea observe I. Unto God nothing is impossible to doe II. For the good
same houre what yee shall answer verse 19. and that in being thus handled you are no worse dealt withall than your Master was verse 24. Fourthly the next degree is yet more sad and this is banishment and persecution from Citie to Citie when they persecute you in this Citie flee ye into another where the evill is persecution and the remedy flight verse 23. Fiftly the last but not the least kind of evils is a bloody death for Christ Brother shall deliver up brother to death and the father the child verse 21. But the remedy is this that they need not feare those who can but only kill the body verse 28. i Pareus s VERS 23. Verse 23 But when they persecute you in this Citie flee yee into another for verely I say unto you yee shall not have gone over the Cities of Israel till the Sonne of man be come § 1. When they persecute you flee Sect. 1 Our Saviour here doth expresly teach us Observ That there is no other remedy against persecution but only flight How doth this appeare Quest 1 First by these examples Iacob fleeth Gen. 27. Answ 1 and Moses Exodus 2.15 Act. 7.29 and Elias 1 King 17. and David often and the woman the Church Revel 12.6.14 Secondly it will appeare by distinguishing Answ 2 the right of power given from the use of that power For I. Princes and great ones have right and power given from God Rom. 13.1 But II. The use of this power comes from the corruption of their owne hearts And yet because they have their power from God they are therefore to be obeyed either with an active or passive obedience and not to be resisted or rebelled against Quest 2 Who are faulty here Answ 1 First they are too blame who neglect the meanes for although wee must lay downe our lives for Christ when and where there is no evasion or way to escape yet when wee may flee we ought and leave the successe and event unto God committing our selves wholly unto him Answ 2 Secondly they are faulty who rebell to free themselves from persecution for our Master did not teach us this who could have prayed for twelve legions of Angels and have had them but hee would not hee permitted not Peter to wound with the sword but checked his too hot and forward spirit And hence the Primitive Church would rather suffer themselves to be led as sheepe unto the slaughter then take up weapons against their Princes and Governors although they were but Heathens k Lege Apol Iustin Tertul. Bellarmine and the Papists obey Donec vires habeant untill they be able to make their parties good but no longer Indeed some thinke that it is lawfull to withstand if God give lawfull power to repell an unlawfull force the King of Navarre withstood King Henry of France when he raised persecution But I confesse I dare not subscribe or assent unto it both because Christ our Lord who might by a lawfull troop of Angels have overcome all his wicked adversaries would not doe it but said his kingdome was not of this world and also because Tertullian tels us that the Christians in the Primitive times were able to have driven the Emperour out of his Dominions and to have pulled him from his Throne and sufficiently to have defended themselves and their religion from the power of the Tyger but they would not And therefore as an unwarrantable thing we and all Christians must carefully avoid it Answ 3 Thirdly they are here to blame that in the times of persecution flee not but faint yea faile and fall from their profession basely and cowardly denying Christ and the faith Thus did the Samaritanes and thus the Priscillianists thinke they may lawfully doe But our faith and Profession is not to be forsaken our Christ is not to bee denied nor the truth to be betrayed for any perill or paine whatsoever yea wee must be so farre from denying of Christ that wee must not so much as blush or so much as feare to professe him if wee desire ever to come where he is l Rev 22.15 A beautifull face is unfitly masked it should rather be seene now the face of Religion is faire beautifull and amiable and therefore it were a shame to hide that head and face under a bushell which should rather like a Citie set upon an hill bee held forth to the view of all m Mat. 5.16 Christ hath nothing in him whereof we need be ashamed for he is the best of all neither is there any cause why wee should feare to professe him for he is the greatest of all and of all others most able to protect and defend us There are some commended by the Spirit and Christ because they loved not their lives unto death and yet wee desire to be so commended wee must so labour to deserve that commendation Reade Act. 20.24 21.13 Fourthly they are faulty here who although in the times of persecution they doe not fal from Answ 4 their profession unto superstition yet they dare not openly confesse Christ and the truth these must consider why they hide and conceale Christ and dare not openly professe him I. Hast thou any thing in the secret closet of thy heart which thou darest not reveale that is art thou afraid to reveale any truth or trust or fundamentall point of religion Is not religion like the Church Tota pulchra all glorious and beautifull Then why shouldest thou be ashamed to professe thy faith A good face need not blush to be seene neither any be ashamed to shew forth the face of religion to any II. Dost thou feare danger or death why remember that we must not esteeme our lives in regard of Christ wee must not to save our bodies dishonour our head but labour to glorifie him in life and death and if he require it by our death as well as our life III. Art thou not assured of protection Then remember if thou have Christ thou shalt have all things yea if Christ bee with thee thou needest not feare though all the world be against thee Rom. 8.31.32 God hath decreed the end and determined what shall come to passe and therefore in all perils of this nature wee should say with the three children We know that our God whom wee serve is able to deliver us but if hee will not wee will suffer for him Dan. 3.18 Fiftly they are extremely to blame who thinke and stiffely maintaine that it is not lawfull to flee in the times of persecution when our Saviour expresly here saith If they persecute you in one Citie then flee to another Is it lawfull then to flee in the times of persecution Quest 3 First some hold that it is not lawfull for any Answ 1 at all to flee Tert. ad Fabium because our Saviour expresly bids us not to feare those who kill the body Matth. 10.28 Secondly some thinke that it is lawful to flee Answ 2 yea
Church doore and that either I. By ordination admitting Pastors into it Or II. By jurisdiction commanding injoyning or correcting the inferiours in it or expelling the disobedient from it having power over them all in all cases in their Courts by Excommunication Absolution Dispensation and Injunction as also in their Consciences to remit and retaine sinnes Answ Wee may answer to this as once the Philosopher did to Genesis Multa asserit sed pauca probat they affirme many things but confirme nothing perswading themselves that wee must or ought to take their assertions for undeniable truths without proofe wherein they much deceive themselves For untill they prove what they have said wee will deny both the Antecedent that Christ gave such unlimited and unbounded power unto Peter and also the Consequent that therefore he hath given such power unto the Pope Carerius and Bozius say That the Pope hath Object 2 all absolute and direct power and dominion temporall ever all Kings and Kingdomes of the world And the modest Answerer undertakes to prove what they say from this place Saint Peter saith hee when he received of Christ the keyes of the Kingdome of heaven he also received the temporall and civill sword and a right of erecting and destroying Kingdomes as farre forth as hee might thinke it behovefull for the good of soules and to this end ought the Pope to use the civill sword both against Kings and others This objection is answered by our Reverend Bishop Morton whom they got not about to answer thus Answ By the Keyes of the Kingdome of heaven according to the determination of their owne Victoria is signified a spirituall authority different from the civill jurisdiction as is proved by the use which is remitting and retaining of sinnes which no way can belong to civill authority Victoria Relect. 1. Sect. 2. Tertiò probatur Neither can any one Doctor of but reasonable antiquity bee produced who by these understand a civill power Bishop Morton against the modest answ part 3. Cap. 6. Object 1. pag. 15. The Papists are so confident of the Popes infallibility Object 3 of judgement that they make his authority incontrollable not permitting him to be subject unto the authority of a Councell and divers Jesuits object for the proofe hereof the words of Origen upon this place Christ saith Vnto thee will I give the Keyes of the Kingdome of heaven and upon these words Origen hom 6. in Mat. saith Vnto the other Apostles were given the Keyes but of one heaven but unto Peter of many To this Maldonate answers that the distinction of heaven and heavens is but a nice subtilty Maldon Iesuit Comment in Matth. 16.19 Colossians 379. From this place further the Popish Writers Object 4 would prove Saint Peter to be the Prince of the Apostles and the Monarch of the Church and consequently that the same honour power and priviledges belong unto the Pope They argue thus Christ saith unto Peter Vnto thee will I give the Keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall be bound in heaven c. Therefore Peter had especiall jurisdiction given him more then any of the rest Bellarm. lib. 1. de Rom. pontif Cap. 12. The question here betwixt us and them is Whether Peter bee the universall Monarch of the whole Church in the place and stead of Christ ordained and appointed by Christ himselfe and the Pope his successour This they affirme and wee deny and Bellarmine telleth us Horum verborum planus obvius est sensus c. That the sense and meaning of these words Thou art Peter c. And unto thee will I give the Keyes of the Kingdome of Heaven c. is plaine and easie for under two Metaphors wee may understand the Primacie and government of the whole Church to bee promised by Christ unto Peter Now to prove this the Papists generally from hence frame this Argument Whosoever received from Christ the Keyes of the Kingdome of heaven is the universall Bishop and sole Monarch of the Church But Saint Peter onely received these Keyes as is manifest from this verse Therefore hee is the universall Bishop and sole Monarch of the Church And consequently the Popes of Rome his successors Answ 1 First if the sense of these words be so obvious and plainely expressed under a double Metaphor then that same sense should be explicated in some other places without Metaphors But this Bellarmine will not affirme nor is able to produce any literall place which will warrant his interpretation and exposition of this And therefore the sense of this cannot be so plaine and obvious as hee would perswade us it is Answ 2 Secondly if the sense and meaning of these words be so plaine and easie that he which runs may reade it then certainely the Apostles of Christ would have understood then But they did not understand any such Precedencie of order or Primacie or Monarchicall power given by Christ to Peter as is evident because after this once and againe they strove which should be the first greatest and chiefe amongst them Answ 3 Thirdly the Popish Writers themselves will not deny but that many of the Fathers understood these words otherwise then Bellarmine doth and therefore the sense and meaning of these words is not so plaine Answ 4 Fourthly if the sense and meaning of these words be so facile as the Iesuit faines then without doubt the Schoole-men would not have erred in the exposition of them But all the ancient Schoole-men with their Master did understand otherwise these words then Bellarmine doth for they generally teach that this power which our Saviour here speakes of is Sacerdotall given first by Christ to his Apostles and then by them given unto other Ministers Lombard lib. 4. dist 18. Alex. Ales. part 4. q. 20. Answ 5 Fifthly by the Keyes here cannot be understood that large jurisdiction Monarchicall which the Papists dreame of as not onely the authority and chaire of doctrine Iudgement Knowledge Discretion betweene true and false doctrine all which wee grant together with Peter to have beene given to all the Apostles besides But they say hereby is signified the height of government the power of making Lawes of calling Councels and confirming them of ordaining Bishops and Pastors and finally to dispense the goods of the Church spirituall and temporall Now all this is added without ground neither had either Peter or any of the Apostles this ample authority no nor the Bishop of Rome for divers hundred yeares after Christ yea we absolutely deny that in these words a Monarchicall power is contained and wee prove it from the definition of the Keyes which are nothing else but the power of binding and loosing as is here expressed by Christ and this power doth consist in remitting and retaining of sinnes Vide August Tract 50. in Iohn Theophylact. Anselm s Matth. 16. Sixthly wee deny that this promise of the Answ 6 Keyes belongs onely to Peter
because the King of this kingdom is not terrestriall or from earth but celestiall from Heaven Answ 2 Secondly because the seat of this King is not in earth but in heaven there he raigns and from thence he manifests his justice and power Answ 3 Thirdly because the members of this kingdom are the faithfull who although in regard of their naturall condition they are terrene animall yet assoon as they are admitted into this kingdom they are made celestiall and spirituall For such as the King is such he makes his subjects to be And therefore although the faithfull are conversant in the earth yet they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conversation in Heaven Fourthly because the certain seat of the Subjects Answ 4 of this kingdom is no otherwhere than in Heaven and therefore they are in the earth as strangers and pilgrims and are accounted of the world as Aliens and Forrainers Fifthly this kingdom of Christ is called Heavenly Answ 5 by reason of the government thereof which is altogether celestiall and spirituall VERS 3. Verely I say unto you Vers 3. Except ye be converted and become as little children ye shall not enter into the kingdom of Heaven Except ye become like little children In what sense doth Christ take Children in this place Quest. and how many waies is the word Childe taken in Scripture First we are called Children sometimes when Answ 1 we are humble lowly and poor of spirit as in this verse Answ 2 Secondly we are called Children sometimes when we are without vice and malice as 1 Corinthians 14.20 Answ 3 Thirdly sometimes we are called Children as considered under the Law Gal. 4.1 and 1 Cor. 13.11 When I was a Childe that is When I was under the Law Answ 4 Fourthly we are called Children sometimes because we are yet weak in grace 1 Cor. 13.1 2. Answ 5 Fifthly we are called Children because like Children we have alwaies need to be fed with the word as with milk 1 Pet. 2.2 Verse 7 VERS 7. Woe unto the world because of offences for it must needs be that offences come but woe to that man by whom the offence commeth It is principally necessary that these words should be lively laid open before the eyes and deeply imprinted in the heart of all Christians in these daies amongst whom nothing is more frequent than giving and taking of offence and therefore I will treat of them particularly and something more largely than ordinary Sect. 1 § 1. Woe unto the world because of offences Quest 1 What was the occasion of our Saviours uttering of these words concerning Scandals Answ 1 First some say these words have reference to chap. 17. verse the last where our Saviour speaks of paying of tribute as if he would say ye must rather pay impositions and taxes than give offence because Woe unto the world by reason of offences Answ 2 Secondly some say they were spoken by reason of the Ambition of the Apostles for they desire to know of Christ Who should be greatest in the kingdom of God verse 1. Whereupon our Saviour doth I. Shew them by the humility of Children what their duty is verse 2 3 4 5. Then II. He teacheth them what it is and how dangerous it is to offend one of these verse 6. And III. Then and thereupon handleth the generall Doctrine of Scandals and Offences Quest 2 What is meant by the world which is threatned here by reason of Scandals Answ Men are ordinarily divided into these two ranks namely First into the Church and congregation of the Righteous And Secondly into the Synagogue and assembly of the wicked And these are called the World ordinarily and usually because they are many From whence we may learn Observ That many are subject to this woe that is threatned for Scandals and Offences or the world and many in the world shall sorrow and smart for the offences they give Hos 4.3 Quest 3 How doth it appear that the number of those who are scandalous and offensive in the world are many or that many give offence Answ 1 First it appears from the Author of these Scandals the Devill who is both strong and crafty and vigilant and indefatigable 1 Pet. 5.8 and an enemy unto mankind desiring the destruction and death of all as God desires their salvation and life 2 Peter 3. And therefore he prevails with and against many Secondly it appears also by his instruments who are many but principally these two viz. I. Persons or men that is either First perverse and obstinate who hate all goodnesse and scandalize all good men Or Secondly diabolicall men who like Sathan Answ 2 himself labour to lead others unto Hell along with them and tempt them to be as wicked as themselves as though Iuvat socios habuisse doloris it would be an ease unto them to have co-partners in their misery Or Thirdly beastly and Swinish men who for the satisfying of their lust and unsatiable covetousnesse care not what scandals and offences they give Or Fourthly ignorant men who thinking evill good and good evill do therby frequently give offence to those whose judgements are rightly informed II. Things are sometimes the Devils instrument to work Scandals as well as persons viz. First the sweetnesse delight and pleasure which is in that which is evill And Secondly the difficulty of that which is good The Devil lends men a glasse wherin they see how easie sin is and how hard the service of God is how full of pleasure sin is how painfull the service of God is how delightfull and pleasing to flesh and blood the waies of wickedness are and how tedious and irkesome to our corrupt nature the waies of grace are and the sight of these makes us more prone unto evill and puts us back from that which is good and consequently makes us scandalous and offensive to Christs little ones Thirdly it is further evident that there are Answ 3 many in the world who give offence and scandall to the Children of God because as Sathan is strong and mighty and his instruments subtle and many so we naturally are weak and prone to choose the worst § 2. For it must needs bee or it is necessary Sect Why doth our Saviour here say Quest That it is necessary that offences should come There is a double reason Answ or cause of the necessity hereof namely First in regard of the end and thus Saint Paul saith it is necessary that heresies must come that the good may be known 1 Cor. 11. Secondly offences are necessary in regard of the corruptions of the world for the world it so corrupt and wicked that it is Impossible Observ but offences should come whence we learn That the Gospel shall never be free from scandals Acts. 28 22. and 1 Corinth 4.9 and 2 Pet 2 3. Why will the Gospel bee alwaies Subject to Quest 2 scandals First because men by nature are suspicious and Answ 1 will imagine
unprofitably by him And Answ 2 Secondly in excusing himselfe that he had done his Master no wrong but had honestly restored unto him what was his Behold saith he thou hast that thine is And Answ 3 Thirdly in laying the fault upon his Master I knew that thou wert an hard man c I enlarge not these because they are illustrated by Musculus in hunc locum Sect. 2 § 2. J should have received my owne with usury Object This place is objected for the lawfulnesse of Usury Why didst thou not put forth my money c. Concerning Vsury we have laid downe our opinion before Chap. 5.31.42 Answ something largely and therefore J here answer briefly to this objection thus grant that this be spoken in allusion to the practise of common and cruell Usurers yet the Scripture doth no more allow of the common trade of usury by borrowing a similitude of them then of injustice in the Parable of the theevish Steward or of theft in saying Christ shall come as a thiefe in the night Luke 10.1 or of the Heathen Olympicke games in comparing the practise of Christianity to those races 1 Corinth 9.24 and 1 Thessal 5.2 or of charmes and incantations in likening the wicked to the deafe Adder not hearing the voice of the Charmer Vers 28 29 30. VERS 28 29 30. Take therefore the Talent from him and give it unto him that hath ten talents For unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath And cast ye the unprofitable servant into utter darkenesse there shall be weeping and gnashing of teeth § 1. And give unto him that hath ten talents Sect. 1 Jlla bona quae uni detrahuntur ne aliquid boni pereat alteri dantur ut si quis moriatur morte corporali fratres ejus et affines in ejus bona succedunt Bonavent § 2. Cast the unprofitable servant into utter Sect. 2 darknesse For the understanding of these words observe That there were some prisons within the City of Ierusalem and some without the City Within the City as the house of Ionathan which was neare the Kings Pallace Ierem. 37.15 So the Dungeon of Malchior the sonne of Hammelech Ierem. 38.6 So they had prisons without the Gate as that Prison wherein Peter was put Acts 12.10 And when they had passed the first and second Ward that is the quaternions of Souldiers which kept him they came unto the yron Gate which leadeth unto the City This Prison was without the Gate neare Mount Calvarie and it was the loathsomest and vilest prison of all for in it the Thieves who were carried to Calvarie to be executed were kept And Christ alludeth to this prison in this place Cast him into utter darkenesse c. which allusion could not be understood unlesse there had beene a darke prison without the City where was utter darknesse VERS 31 32 c. Vers 31 32 c. When the Sonne of man shall come in his glory and all the holy Angels with him then shall he sit upon the Throne of his glory And before him shall be gathered all nations and he shall separate them one from another as a Shepheard separateth the sheepe from the Goates And he shall set the sheepe on his right hand and the goates on the left hand Then shall the King say to them on his right hand Come ye blessed of my Father inherite yè the Kingdome prepared for you from the foundations of the world For I was an hungred and ye gave me meat I thirsted and ye gave me drinke I was a stranger and ye lodged me J was naked and ye clothed me I was sicke and ye visited me I was in prison and ye came unto me Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or a thirst and gave thee drinke And when saw we thee a stranger and lodged thee or naked and clothed thee Or when saw we thee sicke or in prison and came unto thee And the King shall answer and say unto them Verily I say unto you inasmuch as ye have done it unto one of the least of these my brethren ye have done it to me § 1. When the Son of man shall come in his glory Sect. 1 What is the difference betweene the first and second comming of Christ that it is said here Quest he shall come in glory First his first comming was in the flesh in a most Answ 1 abject and lowly manner Esa 53.2 but his second shall be glorious both in regard of body soule Secondly his first comming was in the forme of a Servant Philip. 2.7 but his second as the Answ 2 Lord and Master of all men Hebr. 1.2 Answ 3 Thirdly at his first comming he had but one fore-runner Iohn Baptist who preached and proclaimed his comming in a solitary place but at his second he shall come with a shout and shall descend from heaven with the voyce of an Archangell and the Trumpet of God 1. Thessal 4.16 Psalm 50.3 Answ 4 Fourthly in his first comming he was accompanied and followed onely with twelve men his Apostles who were of the meanest and lowest sort of people but in his second comming he shall be accompanied with many millions both of Angels in this verse and of Saints Iude 14. Answ 5 Fifthly in his first comming he walked upon the Earth after the manner of men but in the second he shall be carried by a certaine cleare Cloud Chap. 24.30 Answ 6 Sixthly at his first comming he raised only three to life that we read of but at his second he will raise all Iohn 5.28 Sect. 2 § 2. He shall separate them as a Shepheard divideth his sheepe from the Goates The Papists say that those who are guilty of Originall sinne onely shall not be punished with Hell fire but if they dyed before the committing of Actuall sinne and without Baptisme they shall be shut up in Limbo infantum where they shall neither be sensible of paine nor pleasure Against this Tenet we object this place Argum. thus Christ at the last day shall judge all the world and all the men in the world separating all Nations ages and sexes into two parts viz. the right hand and the left and therefore necessarily those who are polluted onely with Originall sinne and not washed with the blood of Christ must be either sheepe or goates placed either on the right hand or on the left but they are not sheepe nor shall be placed at Christs right hand for such shall possesse life eternall as is here plainly affirmed yea the Papists say that those who are polluted with originall sinne and not purged with the blood of Christ shall never enjoy the Kingdome of Heaven And therefore such shall be set on Christs left hand amongst the goates Now those who are placed on Christs left hand are not onely called accursed
Iewes Pt. 1. folio 29 a. 54 b. and 459 a b. pt 2. fol. 132 b c. 374 b. 375 a. Seven Sects amongst the Iewes part 1. folio 30. What was required of the Iewes in regard of the Messias part 2. folio 74 a. The Church of the Iewes shall flourish againe Pt. 2. folio 271 a. Ignorance See Blindnesse Illumination Light Sight Lookes Questions concerning the excellency and notes of divine Illumination Pt. 1. fol. 24 b. 25. and part 2. folio 66 a. Divers profitable questions concerning Spirituall Light viz. Who is the Light of the world Part 1. fol. 116 b. 117. 171. How Light differs from Salt pt 1. folio 171 a. What Light signifies part 1. fol. 171. 170 a. and part 2. fol. 65 a. The originall and causes of true Light and meanes thereunto pt 1. folio 171 b. 172 a. and Pt. 2. fol. 65 a. 66 a. Wherin Light is resembled to an eye Pt. 2. folio 65. And who must let their light be seene pt 1. folio 176 b. 177 a. How many things hinder Sight Part 1. fol. 452 a. Lascivious lookes are sinne and what lookes are to be avoided pt 1. fol. 221 222. Image How man is made after the Image of God pt 1. fol. 403 a. Imitation How manifold Imitation is Pt. 2. fol. 105 b. Examples worthy of Imitation and wherein we must imitate God and Christ pt 1. folio 264. 469 b. and folio 455 a b. pt 2. fol. 106. 152 b. 172. 196. Impossible Possible What things are said to be Impossible pt 1. folio 340. and pt 2. fol. 246. Inchantments See Magi. Magicke Inconstancie See Constancy Infants See Babes Infidels See Gentiles Injures Wrongs What is required both of those who doe and suffer wrong See Reconciliation Intention A good intention will not justifie an evill action pt 1. folio 79 b. 99 a. Interpretation Who must interpret Scripture and what Rules are observeable in the Interpretation thereof pt 1. folio 30 a. 211 a. 213 214 a. 226 b. 251 and pt 2. fol. 235 b. Interrogations Questions Why questions are asked or Interrogations pt 1. fol. 70 b. 71 a. John What John signifies part 1. folio 55 a. Divers questions both Speculative and practicall concerning Iohn Baptist pt 1. fol. 54 b. 55. 64 b. 66 b. 79 b. 80 a. and pt 2. fol. 60. 70 b. 71 b. 72. 151. Ionas What kind of Fish it was which swallowed Ionas part 2. fol. 131 b c. Wherein Ionas was a type of Christ pt 2. fol. 131. 177 b. Joram How Joram was Ozias his father pt 1. fol. 9. Ioseph Divers questions concerning Ioseph the husband of Mary pt 1. fol. 14 b. 15 a. 40 b. 41. 50 b. Ioy. Rejoycing Those who enjoy Christ truly have true joy and wherein the joy of the faithfull consists pt 1. folio 117 b. 127. and pt 2. fol. 296 b. 297 a. Isaac Wherein he was a type of Christ part 1. fol. 9. Israel Israelites .. How many wayes the word Israel is taken pt 2. folio 7 b. 8 a. and part 1. fol. 454 a. Why the Apostles were sent to preach to the Israelites pt 2. fol. 8 b. and 9 a. Iudas Divers questions concerning the office life covetousnesse treachery and death of Iudas part 2. folio 339 a. 361 362 363. Iudges Iudgement To Iudge Questions concerning the office and duty of civill Iudges and judgement pt 1. fol. 149 a. 393 a and pt 2. folio 327 b. 373 b. Questions concerning the judging of our selves Pt. 1. fol 200 a. 236 a. and part 2. fol. 295. Questions concerning the judging of our brethren and their actions pt 1. folio 200 a. 391 392 393. 424 b. 425. 497 a. 522 a b. Vsefull and Vtile questions concerning the last judgement and the judgement presently after death and the Iudge of the whole world and the horrour of the wicked at the day of Iudgement part 1. folio 210 a. 428 a. 434. and pt folio 48 b. 252. 295 b. 309 a. 314 a. 320 b. 321 322 323 a. 328 a. 335. Many deride Gods judgments and who they are and the effect of their derision pt 2. fol. 323 b c. Iurisdiction See Excommunication Iustice Iust men Righteousnesse Righteous men How we must fulfill all righteousnesse and how and why we must hunger after righteousnesse and whom we must exceed in Righteousnesse and how manifold Rightrousnesse is and what it signifies and the happinesse of the Righteous and examples and the duty of Righteous men Pt. 1. f. 14 b. 15 a. 80. 148 b. 149 a. 189. 328 b. 355 356 357 358 359. An opinion of selfe-Righteousnesse keepes us from Christ Pt. 1. folio 497 b. 501 a b. Justification What Justification is who justifieth and whether Justification be of workes or not pt 1. fol. 310 b. 312 b. pt 2. fol. 130 b. 313. 334 a. K. KEyes See Excommunication Kingdom King Divers questiōs concerning the Kingdome of Heaven and Christ that is both the Kingdome of grace and glory and what Kingdome signifies pt 1. fol. 62 b c. 127 a. 141 a b. 297. 299. 300. and 354. pt 2. folio 73 74 a. 206. 296. God is the King of all the world and where his Kingdome is pt 1. folio 301 a 320 b. Kisses Kissing There are many sorts of Kisses pt 1. folio 261. Knowledge Questions concerning the Lords knowledge and the kinds thereof and our knowledge of God and the sorts and signes thereof pt 2. folio 97 a. 137 b. 139 b c. 326 b. and pt 1. fol. 518 a. None can know God except he reveale himselfe unto them pt 2. folio 96 b. 97 a. L. LAbour Who are meant by Labourers and how manifold labour is and what we must labour principally for and what labour shall be refreshed pt 2. f. 98 b. 99 a. 100 b. 103 a. and pt 1. fol. 492 b. 493. Lame We are naturally lame pt 2. folio 66 b. Laughing Two sorts of Laughers at Christ pt 1. folio 511 a. Law See Commandements Learning Schollers Figures and humane learning necessary and usefull pt 1. folio 48 b. Two things required in Schollers and those who learne pt 2. folio 93 a. We must be Christs Schollers part 2. folio 104. Lending To Lend Divers questions concerning Lending pt 1. folio 248 b. 249 a. Lent Whether the institution thereof be Apostolicall pt 1. folio 502 b. Leprosie Divers questions concerning the nature of the Leprosie pt 2. folio 11 b. 66 b. 67. a. and pt 1. folio 441 b. 442. Liberality See Almes Liberty How manifold liberty is Pt. 1. folio 185. pt 2. fol. 206 a. How Christians are freed from the Law pt 2. folio 75. Men have not a lawlesse liberty to use their owne as they please pt 2. folio 260 b. Life See Conversation Light See Illumination Lilly Wherein the Lillies excelled Salomon pt 1. folio 347. Limbus Concerning Limbus Infantum See Infants concerning Limbus patrium See pt 1. folio 457 b. Locusts What the Locusts were pt 1. folio 65. b. 66 a. Lookes
in Christ the head of the Church when he was upon earth is now in the Pope his Vicar generall upon earth but Christ had both Regall and Sacerdotall power i. e. was both a Priest and a temporall King when hee was upon the earth Therefore the Pope is such both a Priest and a Prince having power Temporall and Spirituall over people and Princes The whole argument I meddle not withall referring the Reader to the learned Frenchman a Camierus Tom. 2. lib. 15. cap. 4. Sect. 1.2 3. de Temp. Papa potes I will onely prosecute one particular of the Minor proposition Wee deny that Christ was a temporall King upon earth and therefore although the Pope were his Vicar which is not yet proved by them by any unanswerable or unanswered arguments yet hath he not Regall power given unto him That Christ was a temporall King some of them b Carerius prove from this verse the Orientall Kings or wise men of the East aske where is he that is borne King of the Jewes therefore they confesse he was a King and they honour him as a King by presenting gifts unto him To this I answer first it cannot bee denied Answ 1 but that Christ was called by the Wise Men a King Secondly but whether they call him a temporall Answ 2 King or not that is the question and Carerius proves it not but others witnesse c Chrysost hom 6. in Matth. that they came unto Christ as unto God and then certainely they do not enquire for him as a temporall King Againe it is most probable and agreeable Answ 3 unto reason that they call Christ an heavenly King not an earthly as may appeare thus If these wise men had acknowledged no other thing in Christ but onely that hee was the temporall King of the Jewes that is a King of a very small people then had they had no cause to have undertaken this long journey for the sight of him but rather cause not to have moved a foot out of the way for him the earthly King of the Jewes not belonging at all unto them Answ 4 Lastly I answer when they find Christ they worship him which argues that they acknowledge him not to bee an earthly but a heavenly King for although temporall Kings amongst them were wont to bee worshiped yet none before their coronatiō when they were actually Kings which could not as yet be his nativity being neither knowne unto nor taken notice of by the Jewes and therefore all interpreters in a manner agree that they worshiped him as a God I referre the studious Reader here to Opus imperf in Matth. hom 2. and Salmeron Tract 38. Tom. 3. and Anselm s and cyprian serm de stellâ Magi and August serm 29. de tempore Divers questions from this verse may be made concerning this STARRE I will onely propound those which I conceive to bee of most weight and of greatest necessity to be knowne Quest 1 First how was Christ manifested to the wise men Answ Answer by a starre they confesse at Jerusalem we have seene his starre and they conclude that a new starre doth portend a new King Quest 2 Secondly why was not Christ manifested unto the Wise Men who were Gentiles by a speaking Angell rather then by a dumbe and silent starre seeing that he was so revealed unto the Israelites an Angell from heaven totidem verbis even in plaine termes telling them of his nativity d Luke 2.10.11 Answ 1 First some say this was done for the fulfilling of Balaams Prophesie e Numb 24.17 That a starre should rise from Iacob but this is false for the Prophet speakes there of Christ himselfe under the type of David who should tame the Moabites and all his enemies Answ 2 Secondly this was not done without a mysterie which was this the Messias was to bee notified and made knowne unto the Gentiles not immediately from heaven but mediately by the Jewes For out of Zion went the law and the word of the Lord from Ierusalem f Esa 2.3 Yea to the Jewes onely were committed the divine oracles of God g Rom. 3.9 and from them flowed salvation unto the Gentiles h Ioh. 4.22 Thirdly the Iewes were more worthy then Answ 3 the Gentiles at least in the Lords esteeme and therefore God did send messages unto them by Angels the Gentiles were dogs and were but to gather up the crums that fell from them and therefore God admonisheth them by a starre i Haymo s Answ 4 Fourthly the Iewes were directed by reason in their actions and therefore God sendes reasonable Angels unto them but the Gentiles know not how to use reason aright and therefore God gives unto them a signe k Greg. s Matth. 2. ◠349. Answ 5 Fiftly Christ was revealed unto these Wise men by a starre for a two-fold admonition viz. I. That they might be admonished of the person of Christ that this Iesus who was borne at Bethlehem was that King to whom as the latine Church sings both sunne and moone and starres and aire doe chante by turnes or unto whom every thing that hath breath should sing praise l Psal 150. vers last II. This was done that they might bee admonished of the benefits they should receive by Christ viz. that by a true and lively faith in this King a new starre of the true acknowledgement of God should arise in the hearts of the faithfull which should diffuse his light and send forth his bright beames into the obscure world for where the understanding is enlightned and the affections by a true zeale throughly enflamed there is light and brightnesse in the life and conversation Sixtly and lastly I answer the Wise Men Answ 6 were skilfull in Astrologie and Astronomy and therefore God revealed Christ unto them by a starre m Chryos Calvin supra where we may observe two things first God makes Christ knowne to the Israelites to the Priests to the Persians and to Herod Secondly hee makes Christ knowne unto these by things best knowne unto every one of them and most credited Christ was manifested to the Israelites by an Angel Luke 2.10 to the Persians by a starre to the Priests and Herod by the Priests and Magi of the Persians in this Chapter Thirdly it may bee demanded what manner Quest 3 of starre it was by which Christ was revealed unto the Wise Men Many grossely and ridiculously answer this Answ 1 question which answer I will but barely recite I. Some say it was an Astrologicall constellation by a certaine influence shewing Christ because these Wise Men say we have seene his star II. Others say this was the Holy Ghost who in the shape of a Dove was seene of the Jewes when hee descended upon Christ a Ioh. ◠32 III. Others say it was that Angell which appeared unto the Sheepherds b Luke 2 9.10 of which opinion was Chrysostom But the Angels never appeared
one that hath power to dispense with the Law of God for they must doe nothing against the truth but for it And therefore I. the Pope erres here that will not suffer a wicked promise to be broken without a facultie or leave from his holinesse But II. hee erres worse in breaking promises and oathes which are lawfull as freeing subjects from the oath of allegeance unto their Soveraignes husbands from their promises made to their wives in marriage and the contrary with diverse the like which the Papists say hee can dispense withall and absolve from Sect. 3 § 3. And they departed into their owne countrey Observ 1 another way We may observe here the admirable obedience of these wise men for they might here have objected many things as first that it is a shame to returne home by another way because this is is a kinde of flight Secondly that it is a great shame to breake the promise which they have made Thirdly that it is dangerous to double with kings for they have long armes and their anger is heavie Fourthly cannot the Sonne of God protect himselfe how shall wee beleeve that he can save others much lesse bee the Saviour of the world that cannot save himselfe These things flesh and bloud might have alledged but they object nothing at all but in all things obey Teaching us that our obedience unto God ought to bee absolute and ready without murmuring without disputing a Phil. 2.14 without consulting with flesh and bloud b Gen. 26.19 and Act. 26.19 and without procrastination and delay c Gen. 12.4 Why did these wise men or why should wee thus presently obey God I answer this is required of us Quest Answ either in regard of God or in regard of our selves First it is required of us absolutely and readily to obey God in regard of the Lord himselfe and that for these causes First because God requires the obedience of the mind and of the inward man that our minds should alwayes be prepared to obey the will of God and therefore as soone as ever the Lord gives any command unto us we must obey it with all readinesse and cheerfulnesse Secondly because God deserves at our hands that we should doe whatsoever hee requires of us be it never so unpleasing or unprofitable unto our selves yea it is a great indignitie offered unto the Lord either to dispute or indent with him concerning any thing that hee commands us Thirdly because the will of God is the rule of good just profitable and convenient that is wee only know things to be good just holy wel-beseeming because they are agreeable unto the wil of God and therfore to doubt of that which God requires is to contradict either his prudence or justice and therefore it is by and by yea in all things carefully to be obeyed Fourthly because if we obey God when hee commands he wil accept of our obedience as performed in subjection unto his will but not so if we obey him at our owne leasure Secondly it is required of us presently and willingy to obey God in regard of our selves that for these two causes first because it shewes in us a willing minde which God loves Secondly because now when God commands we may obey but afterwards perchance wee shall not bee able God withdrawing his grace from us § 4. They went to their owne countrey another Sect. 4 way It may here be asked why doth not the Lord Quest 1 suffer them to goe unto the Jewes or forbid them to goe unto the Gentiles First the Magi would not go unto the Jewes Answ 1 because they were offended with the corrupt state of their Church d Muscul Secondly God would not suffer them to goe unto the Jews because they refusing or at least Answ 2 not caring for Christ the Lord will not have him to be offred unto them any more Answ 3 Thirdly God would not prohibit them to go unto the Gentiles because he would have Christ to be preached unto them the Iewes thus slighting the message of his nativity Vers 13 §. 1. VERS 13. And when they were departed Sect. 1 behold the Angel of the Lord appeared unto Joseph in a dreame saying Arise and take the young childe and his mother and flye into Egypt and be thou there untill I bring thee word for Herod will seeke the young childe to destroy him Some observe Hierom. s Observa that when Ioseph took Christ and his mother that hee might flye with them into Egypt he tooke them by night when it was darke but when hee returnes into Judea neither night nor darknesse is mentioned in the Gospell to teach us that there is nothing but palpable darknesse with us when Christ leaves us but when he comes unto us then comes true and cleare light Sect. 2 § 2. Take the young child and his mother It may here be asked Quest when Ioseph thought to have put Mary away because she was with childe the Lord calls her his wife Chapter 1.20 Feare not Ioseph to take unto thee Mary thy wife why therefore doth the Lord now call her the childs Answ 1 mother I answer First because they had now both of them agreed upon her perpetuall virginitie as is probable she askes and he grants that she should remaine an unspotted virgin all her life Secondly because by a most forcible argument Answ 2 the Lord would excite Ioseph to have a speciall care of her remembring that shee was the Mother of Christ Answ 3 Thirdly the Lord hereby would shew unto Ioseph that Mary was more to bee respected loved tendered and esteemed for the childes sake than for marriage sake Sect. 3 § 3. And flye into Egypt It will hence bee Obiect 1 objected flight is dishonest it hath but a loathed aspect contrarie to all generositie yea by this meanes the faith of Ioseph and Mary may bee shaken why therefore doth the Lord command it I answer God hereby would shew two things unto these two pious persons Answ to wit First that they that will follow Christ must take up their crosses and arme themselves to endure and undergoe afflictions And secondly that they must thinke nothing vile base or unseemely which God requires of them and in them It will be objected againe This flight derogates Object 2 from the authority of Christ there being no neede of it at all he can otherwise save both himselfe and them For first he can walke invisibly and not bee seene hee can passe out of their sight as hee did divers times when they had thought to have laid hold upon him Or secondly he could blinde them that they should not see him as the Angels did the Sodomites Gen. 19. and Elisha the Aramites 2 King 6. Or thirdly he could destroy them as hee did Sennacherib And therefore seeing Christ was able to defend himselfe why doth he flee I answer first the sinnes of Herod were not as Answ 1 yet come
but principally those that are infirme and weake and it becomes every particular person to acknowledge his infirmities and consequently to avoid all the occasions of sinne Secondly examine what thou dost by the rule of Charity and here three things are to be enquired into First Vtrum ad perniciem will not this which thou dost tend to the destruction of thy brothers soule Dost thou not lay a stumbling blocke in his way i Rom. 14.13 and so become the occasioner of his fall k 1 Cor. 8.9.10 Thou knowest or at least thinkest that to be lawfull which thou dost but another is not certaine that it is lawfull and yet doth it because of thy example whence thou becomest a murderer unto thy brother l Rom. 14.15 1 Cor. 8.11 Secondly examine utrum ad scandalum will not this which thou dost offend thy brother This thou must be very carefull of To give no offence either to the Iew or to the Greeke or to the Church of God m 1 Cor. 10.32 â— last vers and Rom. 14.20 Thirdly Vtrum ad daâ—â—â—um will not this which thou dost tend to thy brothers damage and losse A man must not burne his own house that his neighbours may be fired also Thirdly examine what thou dost by the law of Decency whether it becomes thee to doe it or not either in regard of thy person or place As for example First doth it beseeme thee as thou art a Christian and a professor of the Gospell Stems sprung from princely stockes should not beare any base fruit Kings Sonnes should not like poore boyes take in the Chanells and true Christians who are the children of God should not doe any base or unbeseeming thing applying themselves to gather the thicke clay of this world together but should have their affections heightned and exalted unto heavenly things Secondly doth that which thou dost become thee as thou art a Magistrate thou art called to governe others and therefore thou must be magnanimous grave and unblameable Thirdly or as thou a Pastour sound doctrine becomes such and not fables or needlesse trifles Fourthly or as thou art a Father of a family thou governest privately others and therefore thou must so governe thy selfe that thou give no evill example to thy Children or Servants Fiftly or as thou art a wife a child or a servant thou must be subject and obedient Sixtly or as thou art an old man thou must be an example of gravity sobriety and piety unto others and not waâ—â—on or light or vaine making thy selfe by that meanes either a reproach or a laughing stocke unto others Whosoever in that which he doth transgresseth either the law of Charity Faith or Decency is condemned by the Apostle Rom. 14. 1 Cor. 8. Object Some here object if circumstances may make a good thing evill then a good intention will justifie an evill action by the rule of contraries for contrarierum cadem est ratio Answ The reason here is not alike as appeares thus First a pari from the like instance the touch of a polluted thing under the leviticall law polluted the toucher but the touch of a sanctifyed or holy thing did not sanctifie the person touching it b Hag. 2.13 Secondly retione by this reason because Bonum a good thing is a positive word not a comparative and therefore is to bee predicated absolutely not relatively or comparatively but Malum an evill thing is a privative word contradictory to BonuÌ„ good BonuÌ„ quod omniuâ— bonuÌ„ at Malum quod aliquà parte malum that is called good which is altogether in every respect good but that is called evill which is in any regard or in any part thereof evill as for example that is called wholsome which is altogether such but that is called unwholsome which is so only in part A spoonefull of poyson wil spoyle and infect a whole flaggon of wine but a spoonefull of wine will not purge from all infection and harme a pot of poyson yea whether wine be powred into the poyson or poyson into the wine both are alike mortall Thus wee have seene how that Christ would not turne stones into bread because hee would not obey or beleeve the Counseller the devill as also because that which was lawfull in generall might prove sinfull in the circumstances I proceede therefore to the next Christ would not change stones into bread because hee was not led aside of the Spirit in the wildernesse to worke miracles he had a calling to helpe others by his miracles but not himselfe in this place to teach us that wee must not undertake or enterprise any thing without a calling but of this befor and therefore I omit it comming unto the last particular which is this Christ would not command the stones to bee made bread because Sathan and his hunger was to be overcome by patience and quiet suffering not by signes and miracles c Chrysost sup teaching us hereby Observ 3 to depend upon the ordinarie meanes not upon miracles or in those things wherein we are destitute of ordinary meanes we must be patient and contented because this is the object of patience Quest 7 Why may we not have recourse to indirect meanes when direct and lawfull are wanting for the relieving of our necessity and supplying of our wants Answ 1 First because it is the decree of God thus to try thee nothing can come into thee without the divine and speciall providence of God and therefore thou must doe as David did who durst not avenge himselfe upon Shemei because God bad him curse and revile him d 2 Sam. 16.10 remembring also that thou art called to suffer e Phil. 1 2â— and therefore thou must not labour to remove away thy sufferings by unlawfull meanes Answ 2 Secondly because the use of the meanes altereth nothing the neglect of lawfull meanes accuseth thee but it doth not change the decree of God f Acts. 3 1â— And therefore seeing wee cannot resist the will of God or make void his immutable decree by any thing we doe wee should not at any time or upon any occasion fly unto the use of unlawfull meanes Thirdly we are never destitute of lawfull Answ 3 meanes and therfore never should use unlawfull to say that in our necessities dangers distresses and streights we are deprived of lawfull meanes were to say that God were unfaithfull in his promises who hath said I will never faâ—le thee I will never forsake thee and therefore this is not so much as to be whispered For the confirming of the truth of this answer observe that in all our necessities we have a double helpe or meanes to use and fly unto for succour First fasting and prayer which is a very forcible and effectuall remedy against either temporall or spirituall dangers and evils Secondly hope of the divine ayd and assistance of God and that both in rewarding thy sufferings hereafter and in enabling thee here to
truth of this answer will appeare particularly thus First all men without Christ are subject to death all have sinned and come short of the glory of God e Rom. 3.23 all men have sinned and therefore death hath passed upon all men f Rom. 5.12 who cannot bee freed from this spirituall death or made partakers of the life of grace but onely by Christ g Rom. 8.2.3 Secondly all men without Christ are in blindnesse and darkenesse no man is borne learned neither can we without Christ learne or understand any thing that is good spirituall things are spiritually understood and the naturall man cannot aright conceive them or take them up h 1 Cor. 2.14 by reason of his naturall and innate blindnesse Thirdly this blindnesse and ignorance shewes it selfe in the Gentiles two severall waies viz. First in their Idols which they honored and held as Gods when ye knew not God ye did service unto them which by nature are no Gods said the Apostle i Gal. 4.8 yea they made Gods of birds foure-feeted beasts and creeping things k Rom. 1.23 yea so palpable was their blindnesse that they made a God of the devill the things saith Saint Paul which the Gentiles sacrifice they sacrifice to devils not to God l 1 Cor. 10.20 Secondly the blindnesse of the Gentiles shewes it selfe in their horrid worship or service of their Gods for first they had a Barbarous worship as appeares in their Bacchanalia which were celebrated with drunkennesse brawles madnesse and the like Secondly they had a filthy obscene and uncleane worship which was celebrated with fornication and adultery thus Priapus was worshipped and thus amongst some of them the Bride must be deflowred by the Priest before she was given unto her husband Thirdly they had a cruell worship which was celebrated by murther their sacrifices being of humane flesh thus the Gothes sacrificed often men to their Idols and the Carthaginians to Saturne Fourthly this blindnesse and ignorance shewes it selfe in the Jewes who first offered up their children to divels Reade Psal 106.36 2 King 16.3 and 17.27 Secondly made unto themselves divers Idols worshipping them as gods as we may see in the calfe Ex. 32. 2 King 17.29 and Deut. 32.17 and 2 Chron. 11.15 And thus we see how the whole world lyes in wickednesse without Christ m 1 Ioh. 5.19 and therefore he came to deliver us from this ignorant and wicked world n Gal. 1.4 § 2. That sate in darkenesse To sit signifies Sect. 2 three things first to delay or procrastinate Exposit Thus the people of Israel say why doe we sit still b Ier. 8.14 that is why doe we deferre any longer Secondly to love thus David pronounceth him an happy man that sits not in the seate of the scornefull that is loves not their society c Psal ◠1 Thirdly it signifies to endure patiently and contentedly Sit thou silent and get thee into darkenesse oh daughter of the Caldeans that is be quietly contented with thy portion of affliction d Esa 47.5 The meaning of this verse then is The Gentiles did love their ignorance and most patiently did brooke it procrastinating and neglecting the remedies against it § 3. They saw a great light What was Sect. 3 this light Quest 1 I answer Christ Answ for hee was the onely light promised unto the world from eternity or the remedy against the darkenesse of the world is in Christ alone How doth it appeare that Christ is this great Quest 2 light that enlightens all the world By the animadversion or consideration of these three dependent particulars to wit Answ First the expectation of light and knowledge is from God Thou art my lampe oh Lord said David and the Lordwill lighten my darkenesse e 2 Sam. 22.29 so againe unto the upright there ariseth light in darkenesse f Psal 112.4 that is from the Lord and therefore Saint Iohn saith God is light g 1 Iohn 1.5 Secondly God from whom we expect light promiseth to impart it unto us by Christ I will give saith the Lord a light to the Gentiles h Esa 42.6 49.6 and againe the Sunne of righteousnesse shall arise i Malach. 4.2 to give light to them that sit in darkenesse and in the shadow of death k Luke 1.79 Thirdly God hath performed his promise unto us by giving of Christ who is the life and light of men l Ioh. 1.4 yea the true promised light which lighteneth every man that commeth into the world m Ioh. 1.9 And lest the world should be ignorant of him doth openly himselfe professe that he is the light of the world n Ioh. 8.12 which is come for this cause into the world that they that beleeve in him should not abide in darkenesse any longer o Ioh. 12.46 hee being the onely light of the world so long as he was in the world p Ioh. 9.5 and therefore it is manifestly apparent that Christ was this great light What manner of light was Christ or what Quest 3 light doe we gaine or receive by Christ First there is a double light First the light Answ 1 of nature which was in us in our first creation but this is lost by the fall of Adam Secondly there is the light of grace a reparation of our former light lost which is our onely light and this is the light we enjoy by Christ for he is the way the truth and the life q Iohn 14 6. hee was made unto us wisedome righteousnesse sanctification and redemption r 1 Cor. 1.30 yea all the promises of the Gospel are yea and Amen unto us in Iesus Christ ſ 2 Cor. 1.20 Answ 2 Secondly by this Light Christ wee gaine foure things First illumination of the understanding Secondly direction of life Thirdly peace comfort of conscience Fourthly life eternall First this light Christ doth enlighten our understandings and encrease our knowledge Quest 4 How doth Christ teach us informe us or illuminate our understandings Answ 1 First by his comming into the world God who in divers manners taught his people in times past hath in these last dayes taught us by his Sonne a Heb. 1.1.2 which is the light that shineth in darknes the dawning of the day yea the Day-starre that ariseth in our hearts b 2 Pet. 1.19 Answ 2 Secondly Christ doth teach and instruct us in knowledge by the Ministerie of his word the Angell doth not teach Cornelius Acts 10. nor Christ Paul Acts 9. but the Angell sends Cornelius unto Peter to bee taught by him and Christ directs Paul unto Ananias to bee instructed because God hath now committed unto us the Ministers the word of reconciliation c 2 Cor. 5.19 Answ 3 Thirdly Christ doth teach us by his holy Spirit enabling us thereby to call God Father d Rom. 8.15 and Gal. 4.6 Secondly this light is profitable unto us
be put and some indigent persons are to bee preferred before others Aliquando melius negatur quam datur h August Epist 48. because somtimes it is better to say some persons nay than to give unto them And therefore before wee give wee should examine two impediments to wit First Legis of the Law doth not the law forbid thee to give to such and such that is to wandring beggars who will not keepe at home where the Law provides they should be provided for Religion doth not teach us to despise just lawes as their lewd practises shew they doe These lawes are founded upon religion and Christian Prudence because wee cannot truly know the want of those whose persons and habitations wee know not and therfore all poore are to make their wants knowne unto that parish and people that know both them and their necessities And those who will not doe thus but contrary to all law and government wander abroad are either not to bee relieved at all or if wee relieve them wee should procure that they may be corrected withall either by stocks or whip Thus the just prohibition of the law may hinder our almes Secondly Conscientiae of conscience we must doe good especially to the houshold of faith Galath 6.10 for his soule will blesse us and God will heare his prayers for us but hee will not heare the prayers of the wicked and therefore our Saviour sayth that which is given to a Disciple nomine Discipuli in the name of a Disciple shall bee accepted and rewarded i Mat. 10.42 And therefore before wee give wee should examine both the persons povertie and his religion May wee not then give reliefe unto wicked Quest. 24 poore men Certainely we may observing these cautions Answer or upon these conditions viz. First if thou dost not know him to be wicked Secondly if by thy almes thou dost not nourish him in his sinne or supply his necessity for the satisfying of his lewdnesse Thirdly if necessity urge thou mayst then relieve him that is although he be wicked yet if hee bee like to perish thou must helpe and succour him by thy charity Fourthly if thy almes given unto him doe not hinder thee from giving unto better than he is then thou mayst give but if the case should thus fall out with thee that if thou give unto him thou canst not give unto such an one who is as poore but a much better man then he thou art then to withhold thy hand from Fiftly if thou beest able to afford reliefe to both then thou mayst give unto both Secondly we must give our almes piously as wel as prudently that is mercy towards others is not accepted of God except it be joyned with piety in our selves Thus the Lord saith that if a just man shall give bread to the hungry it shall be rewarded k Ezech. 18.5 c. Audistis peccata redimi eleemosynis Dan. 4.24 ne intelligite perversè prosunt si mores mutaveris sin in malis perseveraveris non corrumpes judicium Dei eleemosynis tuis l Aug lib. hom 50. hom 19. It may be saith the Father thou observest Daniel to exhort the King to redeeme his sinnes by giving of almes but thou must dexterously understand this thus almes profit a man if he change his life but if he persevere in his perversnesse hee cannot then by all his almes bribe the Judge of all the world neither find any favour at all in judgement And thus Saint Iames doth plainly cleare the point in hand in saying Pure and undefiled religion is to visite and relieve the fatherlesse and widowes and immaculatum se servare to keepe himselfe unspotted m Iam. 1.27 True charity is a fruit of Repentance and is an approbation or tryal of our faith Quest 25 Who sinne against this rule First those who give almes è malè partis of evil Answ 1 gotten goods Honour God with thy substance got by thy just labours saith Salomon not by thy injustice or Usury or oppression or lying or fraud Answ 2 Secondly those who give malo animo out of an evill mind that is either out of hypocrisie that they may be seene and praised Mat 6.2 c. of men now this is not acceptable unto God as the Father said Ingrata Deo non quae videtur sed quae fit ideò ut videatur The Lord never is pleased with those almes which are therefore done that men may see them but with those that although men see them yet proceed from a mind truely mercifull and charitable n Chrysos s Answ 3 Thirdly they doe not give piè holily that live impiè ungodly many are bountifull unto the poore but wicked in their lives wherefore their almes is not gratfull unto God Qui egenti dat animam non custodit Rem tribuit Deo Se peccato o Greg. mor. 19. He that gives food to the poore but hunger-starves his owne poore soule gives his substance to God and himselfe to sinne And therefore he that desires to have his almes accepted must first indeavor to have his life purged Thus much may suffice for the first part of this verse wherein we have shewed who are blessed the mercifull what mercy it is that shall be rewarded with blessednesse and the division therof I come now unto the second part For they shall obtaine mercy There are two things here considerable 1. Illatio the Inference 2. Positio vel Ratio First the Inference is implyed in this word Nam For as if our Saviour would say those that obtaine mercy at Gods hands are blessed but these men who are mercifull shall obtaine mercy at Gods hands therefore they are blessed Obser 2 It is worth our observation that Christ saith not the mercifull men are blessed because they have deserved the love or Kingdome of God or have merited Heaven and happinesse but because habebunt misericordiam they shall have or obtaine grace and mercy from God Quest 26 Doth not Blessednesse proceed from our merits No but from the meere mercy of God Answ Saint Paul disputes this question Rom. 4.5.6 c. from Psal 32.1 c. and concludes that blessednesse proceedes not of debt but of grace So Zacharias being filled with the Holy Ghost prophecieth thus of his sonne Iohn Baptist that he was sent to give knowledge of salvation unto his people by the remission of their sinnes through the tender mercy of our God p Luke 1.67.77.78 Where most evidently we see that remission of sinnes and eternall salvation doe flow unto us not from our merits but Gods tender mercies Why may we not be made happy and blessed Quest 27 by our owne workes and deserts First because all our strength is but weaknesse Answ 1 Secondly because it is the Lord that workes Answ 2 in us whatsoever is good He converts us Lam. 5.21 of his owne good will he regenerates us Iam. 1.18 he gives both posse and velle
by the creatures because all attestation of them is prohibited A solio ad capillum a maximo ad minimum August sup Whether is it worse to sweare by God or by Quest 3 a creature in our common talke It is a very hard question for me to resolve Answ And the difficulty lies here First because in thesi it is a greater sinne to sweare by the creature because it is peccatum in thesi simply a sin and never lawfull to sweare thereby Secondly but yet in hypothesi there are two things to be looked into and observed besides the sinne committed by swearing To wit First the prophanation of the Name of God and so that is the greater fin which is sworn by the Name of God Secondly the Idolatry which is committed and so it is the greater sin to sweare by a creature for this is Blasphemy to profane Gods name Idolatry to sweare by a creature Quest 4 By what creatures doe men usually sweare Answ 1 First amongst the Gentiles there were divers customes Homer saith Kings sware by their Scepters and others tell us that the Turkes sweare by their Swords the Scythians by the wind and sometimes by the Kings Throne Zeno by the caper bush Socrates sometimes by a Dogge sometimes by an Oake sometimes by a Goat Answ 2 Secondly the Jewes did usually sweare by Heaven by the Elements and by Jerusalem Hierom. Thirdly Christians have extremely exceeded here also some swearing by the Kings head others by Othoes beard others by the Saints others by the Heaven by the light by the day others by the earth bread sword or whatsoever is in their hands or eyes others by the head soule life hand And therefore to conclude this section remember these three things First from whence comes this wicked swearing by the creatures It comes neither from the Spirit of God nor from a holy zeale nor from a pure conscience but from evill that is 1. either from the Divell Or 2. From an unbridled desire of sinning Or 3. From a wicked custome Secondly whom dost thou resemble in thus doing not beleevers but infidels not righteous but wicked men Thirdly what dost thou when thou swearest by a creature thou makest a God of that which thou swearest by And therefore let all those be ashamed of using these oathes who would bee ashamed to make a God with their hands and to fall downe and worship it Psal 115.4 5 6 7. Sect. 5 § 5. For it is Gods Throne Quest 1 Why doth our Saviour adde this and the following reasons against these oathes used by the Jewes Answ 1 First some say because these were no Gods as if Christ would say you must sweare onely by God but these are no Gods therefore you must not sweare by them And hence perhaps came that vulgar errour among the Jewes that the oathes which were sworne by these were not obligatory because they were no Gods Answ 2 Secondly some say because they are the creatures of God and therefore are not to bee profaned August s Answ 3 Thirdly some say our Saviour confirmes this with strong reasons that we must not sweare by the creatures because swearing directly by them we sweare indirectly by God Calvin Quest 2 What is the meaning of this reason why wee must not sweare by heaven namely because it is the seate and Tribunall of God Answ 1 First some expound this of the Saints as if our Saviour would say Thou shalt not sweare by the Saints because God is in the middest of them Answ 2 Secondly some expound these words Allegorically Heaven is the soule of the righteous earth of the wicked that is Gods Throne this is his foot-stoole August s Answ 3 Thirdly it is understood of the presence of the Majesty of God which shewes it selfe there in most excellent beauty and glory Where with Chrysostome we may observe that Christ doth not praise the earth Obser because it is fruitfull or the Elements for the purity of their natur or the Heaven for his excellency but hee commends the Earth because it is subject to God Heaven for the presence of God because it is the place where the glory of God is revealed he dwels in the Heaven Psal 2.4 and 113.4 5. our God is in the Heavens Psal 115.3 Reade Psal 123. and Matth. 6.9 and 1 Tim. 6.16 and Psal 15.1 and 2 Cor. 5.6 Quest 3 Doth not God dwell in the earth Is not hee every where Answ Hee is not included in the heaven because earth is his foot-stoole but he speakes according to our capacity that wee may understand the full and perfect fruition of God to bee in Heaven But God is said to dwell amongst us Object to abide in his Temple and to remaine in Sion And therfore his Seate and Throne is not in Heaven The habitation and dwelling of God is manifold namely First in his Temple Answ I have loved the habitation of thy house and the place where thine honour dwelleth l Psal 26.8 Secondly amongst his people In Salem also is his Tabernacle and his dwelling place in Sion that is in the assemblies of his children m Psal 73.2 Thirdly in the hearts of the poore and humble I am the Lord whom the Heavens cannot containe with whom then shall I dwell even with him that is of an humble and contrite heart n Esa 57.15 Fourthly in Heaven and this is Gods proper Mansion But of this more in Mat. 6.9 § 6. Neither by the earth for it is his footstoole Sect. 6 Why are these words added Earth is his footstoole Quest 1 First to teach us that God governs all things Answ 1 in Heaven and Earth Secondly to teach us that God is so immense Answ 2 and infinite that he fills Heaven and Earth The Heaven saith Salomon and the heaven of heavens cannot containe him 1 King 8.27 Reade Acts 7.48 49. and 17.24 Esa 66.1 The person of the Lord is infinite and Ubiquitie is proper unto him Hee is 1. As water in the Sea 2. As the eye of man over the earth 3. As the ayre in the world 4. As the knowledge of man which extends it selfe unto all things 5. Or as the soul in the body which is in the whole body and in every part thereof What benefit may wee reape from this Infinitenesse Quest 2 and Ubiquity of God It should teach us to have no base or low Answ or carnall thoughts of God but observe what hee is that it may breed and beget in us a greater reverence of his sacred Majesty And that 1. in our prayers 2. In the hearing of his Word 3. In the use of his Name as the Jewes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore let us frequently meditate First of the glory beauty and excellencie of his Majesty Secondly how great respect and reverence we owe unto him Thirdly his anger and jealousie if wee provoke him Fourthly how infinite the reward is both of mercy and justice which he hath in
a child is given more then he hath deserved As a father thinkes a smal punishment enough to give a child for a great offence so also he thinkes not a great reward too much to give for a little obedience Secondly to a workeman wages is given if he deserve it but to a child if he doe but indeavour to doe what his father commands although he is not able to doe it And thus the Lord doth with us giving the Kingdome of Heaven to those who labour for it though by their owne labour they are never able to procure it Thirdly although the Lord is pleased to encourage Answ 3 us to labour by promising of a reward yet the true name of Heaven is an Inheritance 1. Pet. 1.4 because that is derived from the father unto the sonne by vertue of his sonship and not for any deserts Why cannot heaven be procured without labour Quest 8 and paine First because temporall things cannot be had Answ 1 without much labour and care and toile therfore much lesse spirituall much lesse eternall Impiger extremos currit Mercator ad Indos Per mare pauperiem fugiens persaxa perignes The carefull Merchant sea and land doth trace That by that meanes wealth may flow apace Secondly because Christ doth not save us Answ 2 without our assent or comming unto him as appeares thus I. God hath given unto us faculties of the soule that by them we might glorifie him Wee differ from inanimate things by nature shall we not therefore differ from them in action they are alwaies meerely passive but we should be active God who hath given the belly for the conveighing of nourishment to the whole body hath also certainely given the soule for some end and use for he made nothing in vaine II. Certainely God workes in us but not without us Faith is a grace infused by God or an action taught imprinted by him and yet it is our minde which believes our wil which chooseth God our affections which love him Hence it is said that he drawes but whom those that are willing hee doth not dragge any by force he first bends and inclines the will and affections and then we willingly follow hence Augustine saith Non salvabit te sine te God will not save us without our selves III. The Scripture doth clearely shew this Thus Esay speaketh unto Edom If yee will inquire inquire yee returne come g Esa 21.12 so againe unto all Ho every one that hungers let him come and who is a thirst come h Esa 55.1 and Matth 11 28 and Iohn 7 37. our Saviour calleth Come unto me yea this is the end of our preaching that men might repent and turne unto God i Acts 26.20 All which shew that Christ will give grace and salvation to none without their endeavour and paines Quest 9 How is it said then that God workes in us all things Phil. 2.13 Answ 1 First certainely God first workes and then after him man Answ 2 Secondly God workes all things in us but often insensibly and the worke seemes to bee ours and is in regard of the substance of the worke onely we must confesse and acknowledge that the goodnesse of the workes proceeds from the cooperation of God Answ 3 Thirdly God doth not worke in us against the mind or faculties of the soule but in them and by them Namely First by freeing our affections from the yoake of Satan and captivity of sinne Secondly by turning our affections unto the Creator that so we may approach nearer unto him and with readnesse of heart seeke him § 2. Primo Seeke first Sect. 2 All creatures besides man goe with their bodies and eyes to the grownd-ward but man was made to goe upright and whereas all other creatures have but foure muskles to turne their eyes round about man hath a fifth to pull his eye up to heaven-ward k Columb lib. 5. Cap. 9. Which teacheth us that howsoever wee seeke for other things yet first of all and above all we should seeke for the kingdome of heaven and the righteousnesse thereof Or that heaven Obser and heavenly things should be hungred after and sought for above all other things Reade Colos 3.1.2 Heb. 4.11 13.14 according to the example of those holy men mentioned Heb. 11.10.14.16.26 Pope Pius the 4. sending his Nephew Marcus Altempts to Maximilian King of Bohemia to side with him in the Councell of Trent with many promises of honours and profits no lesse then the succession of the Empire he answered that he thanked his Holinesse but his soules health was more deare to him then all the things in the world l Histor of Councel of Trent pag. 419. Alexander the great was wont to say of Calisthenes that he begged many things for others but few for himselfe And Iulius Caesar of Cicero that hee was negligent in things belonging unto himselfe but diligent and and importunate in things concerning the common-weale so wee should prise our soules most and desire many things for our for our bodies we should be negligent in temporall things in comparison of irituall Ignoti nulla cupido we have no knowledge of heaven therefore what desire can we have after it the joyes of heaven wee are not able to conceive Quest 1 of therefore how can wee in our endeavours and affections preferre them before all other things A man can have no desire of an unknowne thing Answ 1 First somethings are unknowne Totaliter wholy both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What those things are A man can have no desire at all unto these things Respectivè in part when We know that there are such things We know not what they are perfectly These things a man may hope for and desire Answ 2 Secondly although we know not all things in heaven yet we know that there is a heaven and somethings wee know concerning it For the better understanding hereof observe Those things which we expect in heaven are either Knowne and are either General namely First that there we shall possesse and enjoy every good thing Secondly hat there we shall be freed from every evill thing Thirdly that our fruition of good and freedome from evill shall bee perpetuall Particular namely First in heaven we shall enjoy good things which are either Internall as the joy wee shall have in the societie of God Christ and the Triumphant Church Externall to wit The glorification of the body The perfection of the Soule In truth purity love peace and joy Secondly in heaven wee shall bee free from all evils whether Temporall as from hunger thirst cold sicknesse weakenesse and the like Revelat. 7.17 Spirituall as from falling into sinne from all base and vile lusts from the malice and temptation of sathan from the feares and terrours of conscience and the like Unknowne 1 Cor. 2.9 Thus the joyes we expect are expressed sometimes by the name of a Kingdome
may truely and safely say that in comparison of the bad the good are very rare almost like the Phoenix in Arabia vvho is but one or the Philadelphi in Arays never above two Thirdly the trueth of this appeares by the multitude Answer 3 of vvayes for there are many covetous many prophane many drunkards many uncleane persons many stubborne many perverse many vvorldly many hereticall many hypocriticall many key-cold many professors for a time vvho aftervvards relapse with the dog to his vomite and with the swine who was washed to the wallowing in the mire 2 Peter 2.20 Suppose that there vvere more godly then there are drunkards or adulterers yet not more then there are hypocrites and formall professors much lesse then all these Answer 4 Fourthly it is cleare that there are but few which walke in this strait way even from the nature of the way it selfe For 1. It is a very obscure and blind path and therfore is hard to find but easie to misse 2. It is a laborious and painfull way many things are therein to bee done as followes by and by 3. It is a dangerous way in regard of the enemies which lurke and lye in waite therein Which are First very strong like a roating Lyon 1 Pet. 5.8 or a stout warrier armed Luke 11.22 Secondly very craftie and subtle as appeares by his deceiving of Eve in innocency and paradise Thirdly very industrious and never wearie but seeking night and day and going too and fro to seduce and betray 4. It is a hard way to flesh and blood both in regard of renouncing all our former sinnes and in denying of our selves and our owne wils Answer 5 Fiftly it is evident that there are but few truely pious from the promisses of the Word which telleth us that onely a remnant shall bee saved Esa 10.21 Rom. 9.27 Answer 6 Sixtly the greatnesse of the worke is not the least argument to prove this truth that there are but few who walke in this strait way which â—ades to life For 1. Wee must devote our selves unto the service of the Lord and submit our selves wholy unto his will 2. Wee must take up our crosse and patiently endure all the afflictions and tribulations which wee meet withall in the way whether they be long or heavie 3. Wee must runne with patience cheerefulnesse and constancie the race that is set before us 4. Wee must denie all ungodlinesse and unrighteousnesse whatsoever Tit. 2.11 5. Wee must cloathe our selves with righteousnesse and obedience as with a garment 6. Wee must resist all out corrupt affections and lusts 1. Pet. 2.11 Now whosoever doth desire resolve and endeavour to doe all these will finde it a very great and Herculean labour Quest 3 Who are here deceived thinking themselves travellers in this way to life and are not Answer 1 First some erre here through a blind zeale or ignorant and superstitious religion â—eade for the proofe hereof Acts 21.20 and 22.3 and Rom. 10.3 and 2 Peter 2.2 Answer 2 Secondly some erre through hypocrisie Psalm 78.36 Isa 29.13 Ezech. 33.31 Answer 3 Thirdly some erre through carnall security or a sleepie perswasion (q) John 6.44.65 Matth. 11.27 trusting either 1. To a morall life and some outward reformation and abstinence from some grosse sinnes Or 2. To some false dreames of faith Answer 4 Fourthly some erre through lakewarmenesse in religion not labouring to bee burning and shining lights How may wee know whether wee bee of this number or not which walke in this strait way Let us examine our selves by these markes or signes Quest 4 namely First by the trueth of our covenant Answer have wee entered seriously into a new covenant with the Lord to serve him with all our hearts and with all our soules and all the dayes we have to live Secondly by the trueth of our zeale whether is our pretended zeale for Gods glory true or not that is 1. Whether is it perpetuall or not It is good saith the Apostle to bee zealously affected alwayes in a good matter (r) Galath 4.18 wee must not bee zealous per intervaâ—â—a sometimes but alwayes 2. Whether is thy zeale resolute or not doest thou resolve that although none else should serve the Lord yet thou wilt with Elias 1 King 14. and with Ioshua Chapter 24. dost thou purpose in thy heart with Peter not to forsake Christ though all the world should forsake him Thirdly wee must trie our selves by the truth of our lives and conversations and here examine 1. Whether dost thou labour to abound in every good worke through the whole course of thy life 2. Whether dost thou labour daily to encrease in obedience and in every good worke Fourthly let us examine our selves 1. Whether dost thou endeavour to subdue all grosse sinnes or not whether anger lust pride drunkennesse and the like 2. Not onely these but also to subjugate and bring under thy internall affections corruptions and lusts If wee finde those things in us in trueth they will bee comfortable arguments unto us that wee are of this small number who walke in this strait way of Pietie and which shall enter in at the narrow gate of felicitie when the Lord by death takes us out of this world Verse 15. Verse 15 Beware of false Prophets which come to you in sheepes cloathing but inwardly they are revening wolves § 1. Beware Cavete Sect. 1 Sometimes wee are bidden to take heed of our selves now wee are bidden to take heed of other Whereby our Saviour would teach us Observat That it is not enough for us to bee circumspect in our selves but we must also beware of others as we see Christ would not commit himselfe to all neither would suffer his Apostles to meddle with the leaven of the Pharisees but bids them beware of it And S. Paul would not have us to become companions of those who might seduce us Ephes 5.7 Why must we beware of others First because wee are easily carried away with Question 1 examples and therefore it is called leaven Men are Answer 1 like sheepe who are more readie to follow one another then to follow the voice of the shepheard Viviruus legibus non exemplis wee should live by lawes not by examples but wee are more readie to follow examples then precepts And therefore wee must beware of those who goe about to seduce us Secondly naturally wee are Athenians and desire Answer 2 to heare new things and to embrace them Acts 17.21 and Ephes 4.14 And therefore we had need bee so much the more warie of all those who by novelties and strange doctrines go about to mislead us Thirdly false Prophets like the divell can Answer 3 transforme themselves into an Angell of light 2 Cor. 11.13 and therefore there is great need that wee should be very wary of them § 2. Of false Prophets Section 2 Our Blessed Saviour here foretelleth that there will be still false teachers in the Church Acts 20.29 and 1. Tim. 4.1
our affections and actions for these are sure signes of an effectuall vocation Sect. 4 § 4. The Righteous Quest 1 Whom did not Christ come into the world to call Answ The righteous Quest 2 Is righteousnesse displeasing unto Christ that he saith he came not to call the righteous Answ True and reall righteousnesse that is the righteousnesse of faith by or in Christ is not displeasing unto him 1 Cor. 1.30 Philip. 3.9 But our own false and painted righteousnesse is Quest 3 odious unto him Luke 18.11 Do sinners please Christ better then those who are righteous or why doth he preferre them in his society associating himselfe rather with Publicans and sinners then with Scribes and Pharisees for by this it appears that the Simonians and Gnosticks were in the right and not erroneous Answ 1 First our Saviour no where commends any sinners except only those who repent Secondly there were many causes why Christ did rather associate himselfe with sinners then Answ 2 with those who thought themselves to be righteous namely I. Because hereby he shewed his humility and lowlinesse of mind II. Because hereby occasion was offered unto him of preaching the word the work for which he was sent III. Because hereby hee shewed the power of his preaching that it was able to convert the worst IV. Because sinners were more apt and fit to hear the word then those who were conceited of their own righteousnesse for they were more humble in themselves and more quickly brought to a sight and acknowledgement of their sins How did not Christ come to call the righteous Quest 4 did not Christ call just Iames and pure Peter who never eat any unclean thing did not Christ call good Andrew and Iohn and many other who were righteous yea doth not the Apostle most truely say that those whom he predestinated them also hee called Why then doth hee here say I came not to call the righteous First to this Saint Ambrose sup answers that Answ 1 by the righteous our Saviour means the Scribes and Pharisees who presumed that they were righteous whereas indeed they were not but only vain and proud now Christ came not to call these who were thus well conceited and perswaded of themselves Secondly our Saviour here speaks of calling Answ 2 unto repentance as appears plainly both by Saint Luke Chapt. 5.32 and by Saint Mathew here for in both places it is said I came not to call the righteous but sinners unto repentance Now this Call belongs only unto sinners not unto Saints and those who are righteous Secundum quod tales sunt Those who were sinners he called unto repentance those who were truely righteous hee called to follow him that their grace might increase and they attain unto a greater measure of perfection in a spirituall life v u Carthus s But the best stand in need of repentance as followes by and by § 5. But sinners unto repentance Sect. 5 It is controverted betwixt us and the Papists whether the Sacrament of the Lords Supper were properly ordained for remission of sinnes or for the assuring of us of remission of sins and we affirme that although that blessed Communion and Sacrament have other uses yet the especiall and principall use thereof is to strengthen and assure our faith of the remission of our sins And we prove this thus Christ here saith I came not to call the righteous Argum. but sinners unto repentance But Christ in the Eucharist calleth us unto him Therfore he calleth sinners to come to the Eucharist that therby they may be assured of pardon and forgivenesse Bellarmine answereth Answ that Christ speaketh of his first calling unto faith and repentance not of inviting unto the Eucharist Bellarm. lib. 4. de sacram Cap. 17. resp ad arg 1. Reply 1 First where Christ saith I came not to call the righteous but sinners unto repentance wee must observe that he calleth all save only such as are so righteous that they need no repentance but such there are none in this life therfore hee calleth all Reply 2 Secondly Christ calleth all that thirst If any man thirst let him come unto me and drink Iohn 7.37 But what man thirsteth more then hee who desireth to be released of his sins Neither doth Christ here speak of the first call unto faith but even of such as did beleeve already as followeth in the next verse Hee that beleeveth in me out of his belly shall flow Rivers of water of life Reply 3 Thirdly our Saviour saith Come unto me all yee that are weary and laden and I will ease you Mat. 11.28 But these are they which labour under the burthen of their sins And therfore such are admitted to come to the Sacrament to find ease therby Willet Synops fol. 636. Argum. 2. Vers 15 VERS 15. And Iesus said unto them can the children of the Bride-chamber mourn as long as the Bridegroome is with them But the dayes will come when the Bridegroom shall be taken from them and then shall they fast Sect. 1 § 1. Can the Children of the Bride-chamber mourn Our Saviour in these words alludes to the custome of the Jewes in their marriages the rites and Ceremonies wherof were performed in the assembly of ten men at the least with blessings and thankesgivings unto God whence the house it selfe was called Beth-hillula the house of praise and their mariage Song Hillulim prayses and the Bride-groomes intimate friends which accompanied him and sung the Epithalamium or mariage song were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of the Bride-chamber as in this verse The forme of the marriage Song in effect was this The chiefe of the Bridegroomes friends takes a Cup and blesseth it saying Blessed art thou oh Lord our God the King of the world which createst the fruit of the vine Afterward then he saith Blessed be the Lord our God the King of the world who hath created man after his own Image according to the Image of his owne likenesse and hath thereby prepared unto himselfe an everlasting building blessed bee thou oh Lord who hast created him Then followeth again Blessed art thou oh Lord our God who hast created joy and gladnesse the Bride-groome and the Bride Charity and brotherly love rejoycing and pleasure peace and society I beseech thee oh Lord let there suddenly be heard in the Cities of Iudah and the streets of Ierusalem the voice of joy and gladnesse the voice of the Bridegroome and the Bride the voice of exultation in the Bride-chamber is sweeter then any feast and children sweeter then the sweetnesse of a song And this being ended hâ—â— drinketh to the married couple § 2. But the Bride-groom shall be taken away and Sect. 2 then they shall fast It is controverted betwixt us and the Papists Object whether the institution of Lent be an Apostolike tradition or not they affirming that it is and Bellarmine lib. 2. de bon operib Cap. 14 sheweth seven causes of the institution therof
5.17 Answ 6 Sixthly those who desire that they were assured of Regeneration Adoption Justification and sanctification but are remisse and carelesse in trying and examining themselves 2 Corinthians 13.5 Quest 3 How are these speciall means to be used Answ 1 First wee must use them wisely as God himself prescribes and directs Ephesians 5.15 Answ 2 Secondly we must use them diligently and industriously 2 Pet. 1.5 Answ 3 Thirdly we must use them perpetually and constantly because we alwaies have need both to increase in faith and grace 2 Peter 3.18 striving to the measure of perfect men Eph. 4.13 V. Christ touched their eyes to teach us Observ 2 That the touch of Christ opens the eyes of our hearts or That our hearts are enlightned by the touch of Christ Reade for the proof hereof these places 1 Samuel 10.26 and 1 Kings 19.5 Esa 6.6 Ieremiah 1.9 Daniel 8.18 Acts 16.14 And besides consider these two things namely First that Christ is the light of the world Esa 42.6 and 49.6 Psalm 146.8 Iohn 1. 4.5 9. and 8.12 and Iohn 9.5 and Luke 1.79 Secondly as Christ is the light of the world so he gives light unto us by touching And hence touching hath been alwaies of great consequence to wit I. The very touch of a man for if he touch but any thing that is unclean he is made unclean thereby Reade Exod. 19.13 and 29.37 Numb 19.11 Agg. 2.16 II. Much more then is the touch of God of great respect and worth as appears by these places Psalm 104.32 and 144.5 Iob 19.21 Iudg. 6.21 Hence it was that the Lord ordained that Aaron should have his ear and thumb and great Toe touched Leviticus 8.23 And hence our Saviour sometimes touched the ears sometimes the tongue sometimes Infants sometimes the dead body sometimes the eyes as here because there was great vertue therein How manifold is the touch of Christ now in Quest 4 the Ministery of the Word Three-fold viz. First either improfitable Answ and ineffectuall as Hebrews 6.6 or profitable and efficacious Canticles 5.5 Secondly either weak as the smoking flax or strong when we come to the measure of perfect men Ephes 4.13 Thirdly either unto humiliation or consolation Cant. 4.16 For there is the spirit of bondage and Adoption We have heard why Christ Touched them It Quest 5 may now be demanded Why he touched their eyes seeing they did not name their blindnesse unto him neither desired the opening of their eyes but onely that he would be mercifull unto them Although they did not expresse particularly their desires Answ yet their present case and condition did sufficiently speak for them and was well enough known unto Christ and therefore they onely crave mercie of him in generall to teach us That Christ needeth not much to be taught Observ 3 because he is both infinite in knowledge love and mercie Hebrews 2.17 and 4.15 and 5.2 If it be thus that Christ knows all our wants Quest 6 before we name them then what need we pray Answ The cause why we doe and must pray unto God is not First to teach God for hee knows what wee stand in need of Luke 12.30 Nor Secondly to move or change the mind or decree of God for he is unchangeable Iames 1.17 But I. Partly in respect of God we pray lest we should tempt his providence by neglecting the meanes which himselfe prescribes now hee hath ordained prayer as a part of his worship and as a means for the obtaining of whatsoever we want And II. Partly in regard of our selves wee pray unto God in our necessities and distresses First to demonstrate with a prostrate mind the sense of that evill which lies upon us and hence comes loud clamours and bitter complaints For if we should not pray against evil we should seeme not to be sensible of any evill And Secondly we pray to shew our earnest desire of deliverance and freedome and hence comes zealous and fervent requests for if we did not pray against our evils or for a removall of them wee vvould seeme not to care to be freed from them Quest 7 If it be thus that Christ knows our wants and necessities without naming then why doth he not by and by in mercy remove them that is either helpe us as soon as he takes notice of our miseries or as soone as wee make them knowne unto him by prayer Answ The cause hereof is in us namely either First because our sins and impenitency or hardnesse of heart hinders him from doing us good Or Secondly because we are either negligent in praying or cold in our prayers for sacrifices were to be offered up with fire and prayer is to be offered up with zeale otherwise it is not acceptable unto God Or Thirdly because faith is wanting for want of faith hinders us from blessings as followes in the next § And therfore if we be in misery and are not presently helped or delivered let us not thinke that the cause is in God but that it is in us either because wee are not children that is are without justifying faith or because wee are wicked and disobedient or because the thing which we desire is not good for us or because we are carelesse or cold in praying for it Quest 8 Who are happy in misery and evill Answ They who know that the Lord First knows their wants and necessities And Secondly that he is able to helpe deliver or relieve them And Thirdly that he is as willing to helpe them as he is able And Fourthly that he is their Father for he that knowes these knowes enough to raise him up to comfort in the greatest evils and wants Sect. 2 § 2. Saying according to your faith so be it unto you In these words our Saviour shewes the reason why these blind mens prayer was heard namely because they beleeved whence we may learne That the measure of blessings is according to the proportion of our faith Observ or God gives good things unto us according to our faith and confidence in him Mat. 21.21 Iames 1.6 Why doth God measure his mercy by our Quest 1 faith First because without faith we cannot pray Answ 1 And therfore as where there is no faith in God there is no true invocation of him so where there is no prayer there is no assurance of any blessing Rom. 10.14 Secondly because a weak faith is able to doe Answ 2 lesse for as the want of faith hinders us from prayer so the weaknesse of faith hinders us from the true performance of many duties Reade Mat. 8.26 and 14.30 and 17.20 And therefore if we be destitute of any blessings let us remember that the reason hereof is either want or weaknesse of faith For I. To unbeleevers nothing is given at least in love because faith is the key of Gods treasorie and the vessell of the Fountain wherby water is conveyed unto us And therfore if faith be cold carnall idle empty and sleepy no wonder then if
in regard of heresie hee is compared to a Wolfe Mat. 7.26 Fourthly in regard of his sluggishnesse and idlenesse he is compared to a Dog in the manger or a dumbe dog Esay 56.10 c. Secondly some by these words beware of Answ 2 men conceive that our Saviour would have them to expect all men every where to bee their enemies And it is true that the Gospel shall find some enemies and opposition wheresoever it comes Act. 17. and 19. and 28. Thirdly but I conceive that these words signifie Answ 3 somewhat more yet then this namely that hereby our Saviour would have us to take notice that the very humane nature of man is an enemy unto the preaching of the Gospel For he doth not say Beware of Lyons or Tygers or Wolves but beware of men Homo homini lupus Hence then observe That the nature of man Observ and the naturall man is alwayes an enemy to God Religion and the preaching of the Gospel Why is the naturall man such an enemy to the Quest 2 Word and Gospel and God First because he is wholly averse from God Answ 1 and will not be subject unto him Rom. 8.6.7.8 His Motto is Ais nego negos ai◠what God bids that he will not doe what God forbids that he will doe just like the Florentine who is mentioned in the second Booke of the Courtier of Count Baldessar Castilio two enemies being together in the Councell-chamber of Florence as it hapneth often in those Common-weaths the one of them which was of the house of Altoviti slept and hee that sate next unto him for a sport stirring him with his elbow made him awake although his adversary that was of the house of Alamanni had said nothing at all as yet against him and said unto him hearest thou not what such an one saith Make answer for thy selfe for the Lords require it Whereupon he of Altoviti all sleepie arose upon his feet without any more deliberation said My Lords I say the cleane contrary to that Alamanni hath spoken To which Alamanni answers why I have said nothing Altoviti said immediately Then to that thou wilt speake Thus averse is the naturall man crossing and opposing whatsoever the Lord doth or shall command Nitimur in vetita we desire nothing so much as that which is denied us like our Mother Eve who longed for no fruit so much as the forbidden fruit Answ 2 Secondly the Law doth forbid all sinne and the Gospel condemne all licentious liberty Now we being given unto sinne and not able to cease from it 2 Pet. 2.14 Hence it comes that wee are enemies unto the Gospel which forbids and condemnes it Naturall men being captives and slaves cannot endure to heare those things which are contrary to their Lord and Master Sinne. Answ 3 Thirdly the Gospel would humble us 1 Pet. 5.6 and teach us to deny our selves and therefore we oppose set our selves naturally against it because we are proud and lovers of our selves Sect. 2 § 2. Tradent They will deliver you Quest 1 What is the meaning of this delivering Answ 1 First the word is not to be understood of betraying but of accusing They shall accuse you Answ 2 Secondly there were divers Tribunals or Iudgement seats the Sanhedrims and Synagogues and Princes and Kings as if our Saviour would say There are no Tribunals where you shall not be accused and condemned Where we may see and marke the wicked craft of Sathan who rather endeavours Lege by law then Vi by force to oppresse and persecute Christ because this will prevaile even with the good as we see in the King who because there was a law decreed Daniel 6. therefore cast Daniel into the Lyons den although it were sore against his will Observ Whence wee may note That humane lawes are often opposite to true Religion this might be proved by many examples both by the law made against Daniel chap. 6. and that Idolatrous Decree chap. 3. and those Popish Lawes in Italy Spaine and France yea by that Councell that condemned Christ and that speech of the Iewes Wee have a Law and by that Law he ought to die Quest 2 How doth it appeare that mans law is often opposite to Gods truth Answ 1 First it appeares thus the Law of God in it selfe is eternall masculine diurnall cleare immoveable good yea the rule of goodnesse Answ 2 The Law of man is oft times nocturnall darke feminine infirme stained and subject to errour For seeing that all men are lyers and uncleane how can any bring a pure thing out of an impure or truth out of a lye Sect. 3 § 3. Ad Concilia unto Councels There were in Israel distinct Courts consisting of distinct persons the one principally for Church busines the other for affaires in the Common-wealth the one an Ecclesiasticall Consistory the other a civill Iudicatory Now although the tyrannie of Antiochus and the troublesome times ensuing had bred such a confusion in matters of government among the Iewes that an evident distinction can hardly be found in the New Testament yet some foot steps and imperfect tokens of both Courts are there observeable principally in Matthew 21.23 and 26.3 where the chiefe Priests and the Elders of the people are named as two distinct Consistories and each Consistorie seemeth to bee differenced by its proper name For the Secular Consistorie was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Councell and the Spirituall termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Synagogue as in this verse They will deliver you up to the Councels and they will scourge you in their Synagogues § 4. Yee shall be brought before Governors and Sect. 4 Kings Our Saviour in this verse and so forward doth foretell the Apostles of five sorts or degrees of dangers that would attend them and annexeth for their comfort the remedies with the evils as for example First the initiall and first degree of evils is the hatred of the world verse 22. Yee shall be hated of all men for my names sake Now the remedy against this evill is perseverance laid downe in the same place in these words but hee that endureth unto the end shall be saved Secondly the next degree of evils is worse and more perillous and that is that the world shall not onely hate them but also accuse and imprison them this is laid downe in this verse and the next They will deliver you up to the Councels and yee shall be brought before Governors and Kings Now the remedy against this evill is Confidence laid downe verse 19. in these words When they deliver you up take no thought how or what yee shall speake for it shall be given you in that same houre what ye shall speake Thirdly the sequent danger is yet worse and that is scourging and buffeting under which all kinds of torments are understood They will scourge you in their Synagogues verse 17. Now the remedy against this evill is this It shall be given you in that
and resolutely Answ 3 sticke to our Religion and not be shaken from that by any wind or storme of affliction or persecution at all reade Mich. 4.5 and Revel 3.11 Two things the Lord in holy Writ inculcates into our cares to this purpose namely I. Patience and exultation in affliction we must endure persecution we must endure it patiently yea we must rejoice when we suffer for our Gods or the Gospels sake Rom. 5.3 and Iam. 1.3 Now where is patience or joy in suffring when men avoid affliction and persecution by denying Christ and their profession II. Hope and expectation if we suffer patiently and joyfully then we may confidently hope for and expect the reward promised even the crowne of glory Rom. 8.24 25. and 15.5 and Col. 3 4. And therefore when we are ready to forsake our colours and to deny our profession let us examine which of these three considerations it is that moves us thereunto namely First whether doe we think that our profession and Religion is false Or Secondly that the promises of God contained in the Word or the promise of Christ contained in this Text is false Or Thirdly whether the reward promised or promises made in the Scripture be not worth the seeking or labouring or suffering for For if our Religion be built upon the Scriptures and regulated by the rule of truth as it is if all the promises of God made in his Word be Yea and Amen in Jesus Christ as the word of God it self witnesseth if all the sufferings of this life be not worthy to be compared to that glory which shall be revealed as is revealed to us from heaven Rom. 8.18 and 2 Cor. 4.17 Then we are left without excuse and reserved for insupportable torments if we shall decline persecution and affliction by denying of Christ and Religion Quest 2 What things hinder us from sticking close to the profession of Religion Answ 1 First losse for Religion is hard with danger and losse If the yong man cannot follow Christ without selling all he hath he will rather stay behinde Mat. 19.22 Iohn 6.66 Answ 2 Secondly the world hinders us from true constancie in Religion Gal. 1.4 Answ 3 Thirdly the flesh and lusts thereof often violently withdraw us from the truth and practise of Religion Iames 1.14 Answ 4 Fourthly Satan by sifting and assaulting of us doth often leade us aside out of the way of Religion as we see Luke 22.31 and 1 Pet. 5.8 Quest 3 Why must we adhere thus constantly and resolutely to the profession of Religion Answ 1 First because true Religion is true Wisdome and therefore it is worth retaining worth dying for Deut. 4.6 Psal 111.10 Prov. 1 7. and 1 Corinthians 2.6 7. Answ 2 Secondly because true Religion sustaineth and upholdeth the world As before Solomons Temple there were two Pillars 1 King 7.21 and 2 Chron. 3.17 the one named Iachin that is God will establish and the other Bohaz that is Strength so there are two supporters which beare up the world viz. I. Religion which sustaines and upholds the Church And II. Justice which supports the Common-wealth Whence the Jews rightly say That for Ierusalems sake namely the Church of God and true Religion the world stands Thirdly because if we suffer for the profession Answ 3 of the truth and Christs sake then Christ will finde us out and comfort us as he did the blinde man who was excommunicated for confessing his name Ioh. 9.35 yea he will owne us for his owne at the dreadfull day of judgement as our Saviour promiseth in this verse By what meanes may we attaine unto a constant Quest 4 bold true and right profession of religion First the foot of this Ladder which reacheth Answ 1 unto heaven or the beginning of Religion is a cessation from sin Acts 2.38 and 3.19 and Esa 1.16 for untill we be free from sin we are the servants thereof Rom. 16.6 and therefore so long all our boastings are in vaine 1 Pet. 2.23 And therefore if we desire to live with Christ yea rather dye than depart from Christ let us labour to hate and eschew all sin whatsoever for so long as we love and follow sin so long we cannot suffer for Christ What sins must we cease from First from our owne sins not onely from the sins of others Secondly from all sins not from some onely Thirdly principally from our principall sins and not onely from those we care least for Fourthly from our least sins as well as our greatest 1 Thes 5.23 Iude 20. Secondly the top of this Ladder which reacheth Answ 2 up unto heaven is obedience for without that there is no happinesse Deut. 4.1 and 5.1 and Mat. 7.21 26. Luke 11.28 And therefore obedience is necessary for the confirmation of our Religion and Faith and assurance of glory Mat. 7.20 Thirdly Religion cannot be learnt without Answ 3 divine illumination Mat. 11 2â— and 16.17 Ioh. 6.44 And therefore this spirituall knowledge is a principall meanes to make us stout and strong professors Paul confesseth that he learnt Religion in the Schoole of heaven Gal. 1.12 16. And so must we for I. It is a mystery 1 Corinth 2.14 And II. It is revealed by the Spirit of God 1 Cor. 2.10 Esa 55.13 For as there are two impediments which hinders us from Religion namely First the vaile that naturally hangs over our hearts 2 Cor. 3.14 And Secondly the blindnesse of mind which is wrought in us by Satan 2 Corinth 4.4 So also there are two remedies against these two impediments namely I. To the Ministers is given illumination and their lips preserve knowledge 2 Corinth 4.6 And II. The vaile is taken away from the eyes of the faithfull and they thereby enabled to understand what is delivered 2 Cor. 3.16 And therefore if wee desire to be instructed and built up in the truth wee must invocate and supplicate God our Father that hee would be pleased for his deare Sonnes sake First to give light unto his Ministers and to make them able to cut the Word aright and to teach instruct and lead his people both by doctrine and example Secondly to give light unto our minds that wee may understand his word and will which is taught unto us Ephes 1.17 And Thirdly to give strength to our hands and courage to our hearts that wee may obey and performe his will both in heart and life both in prosperity and adversity both in freedome and in affliction Quest 5 How may we know whether our religion bee true and according to the religion of the Apostles of Christ or not Because the profession of no other religion save that can please God nor the Professors of any other religion be acknowledged by Christ at the last day Answ This may easily be knowne by comparing of our religion with their doctrine as it is comprehended and expressed in the New Testament Quest 6 To find out the sense and meaning of Scripture is very difficult and hard how
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
no branch of it shall goe unpunished except it be repented of Why must wee not deny Christ Quest 3 First because if wee deny him we shall bee denied Answ 1 by him 2. Timoth. 2.12 and in this verse Secondly because if we deny the Sonne wee Answ 2 have no part in the Father 1 Iohn 2.23 Thirdly because it is a signe of Reprobation Answ 3 and sure condemnation to deny Christ 2. Peter 2.1 Iude 4. Fourthly because not to deny but to confesse Answ 4 Christ and the truth is a thing praise-worthy with God as appears by that excellent commendation given by the Lord unto the Church in Pergamos Revel 2.13 Fiftly because if wee doe not deny him then Answ 5 he will preserve his Church planted amongst us that our enemies shall not prevaile but rather be subiected unto the Church Revel 3.8 9. What are the causes which move men to deny Quest 4 Christ First hatred and thus Iulian the Apostate out Answ 1 of an impious and blasphemous hatred against Christ and his truth denied both Secondly Ignorance for those who are Ignorant Answ 2 of Christ and his truth are easily perswaded to deny them Thirdly shame or reproach makes many with Answ 3 Nicodemus afraid to confesse Christ yea rather choose to deny him then to undergo the taunts and scoffes of mocking Ismaels Answ 4 Fourthly feare of Persecution makes many deny Christ as we see Iohn 18.25.27 Answ 5 Fiftly gaine promotion the love of the world and estimation of great ones are meanes to draw many to a deniall of Christ as we see in Demas and Francis Spira and divers others And therefore if wee would not deny Christ then let us learne to love him and his truth and not to hate it let us labour for a true knowledge of Christ and his truth and beware of ignorance let us not feare the disgrace and reproach of men but by our constant and couragious confession of Christ and Religion procure the praise and commendations of God Let us not feare those who can but hurt the body yea not hurt that nor a haire of our heads without the permission of God but feare him who can cast body and soule into euerlasting perdition Let us not deny Christ for any temporall thing but contemne all as nothing worth in regard of Christ Hormisda a great Noble mans Son and a man of great reputation among the Persians was condemned by the King Sapor when he understood that hee was a Christian and denied to turne from his Religion to keepe his Elephants naked In processe of time the King looking out and seeing him all swarted Theodor. lib. 5. cap. 39. and tanned in the sun commanded him to have a shirt put on and to be brought before him whom then the King asked if he would deny Christ Hormisda hearing this tare off the shirt from his body and cast it from him saying I will never surely deny my Christ for a shirt So wee should never deny our Lord for riches or honours or the esteeme of the world but reckon all these as dung and drosse in regard of him Phil. 3.8.9 Sect. 4 § 4. Him will I also deny before my Father which is in heaven Quest 1 When will Christ deny those who deny him Answ At the day of judgement for our Saviour speaks here clearely of that day To teach us Observ That at the day of judgement there shal be a retribution of all those who deny Christ The truth hereof appeares most plainely by these particulars viz. First there shall be a day of Judgement Acts. 17.31 Rom. 2.16 Secondly then Christ will returne Math. 24.30 and 25.31 and Acts. 1.11 and 1 Thessal 4.16 Thirdly then all shall bee gathered together Mat. 24.31 and 25.32 Rom. 14.10 Revel 20.12 Fourthly the sheepe and goates shall then be separated asunder Math. 25.32 c. Fiftly all men shall then be judged 2. Corinth 5.10 Revel 20.12.13 Sixtly the godly shall then be received into glory Mat. 25.34 and 1 Corinth 15.52 and 1 Thes 4.17 Seventhly and lastly the wicked shall then be cast into hell Mat. 25.46 And therefore in all our sinnes and delayes and worldly delights Luke 16.25 let us meditate what the end of all will be and what will become of us at the last What must we meditate off or remember in regard of this last dreadfull day We must remember continually these seven things namely First that wee are all guilty of manifold Quest 2 transgressions Answ And Secondly that none can deny none can palliate or conceale their sinnes the books shall bee opened Revel 20.12 the accusers mouth will not be stopped and our own consciences will bee as a thousand witnesses against us And Thirdly that the judge of all the world cannot be bribed And Fourthly that all helpes and meanes wee can use to prevent this judgement or condemnation are vaine whether they be riches or honour or craft or friends or the like Fiftly that Christ will deny us there if here wee be wicked this wee should seriously consider of and say with David whō have I in heaven but thee O Christ Psalme 73.25 and wilt thou deny me This was it which went so close to the heart of Vsthazares one of king Sapores Eunuches and made him so bitterly cry out woe is mee with what hope with what face shall I behold my God whom I have denied when as this Simeon my familiar acquaintance thus passing by mee so much disdaineth me that hee refuseth with one gentle word to salute mee If any desire to reade the whole story let him looke upon M. Foxe his Booke of Martyrs fol. 97. 98. Sixtly that we can by no meanes delight our selves or arme or strengthen our minds to suffer those paines which wee shall be adjudged to undergoe For as the mind of the righteous shall be confirmed and established for ever in ineffable peace and perfect joy Phil. 4.7 So the mind of the wicked shall be dejected and deprived for ever of all comfort peace or light and the darkenesse of the heart shal be more full of heavinesse and Lamentation then hell it self And Seventhy that the last comfort which miserable men have shall bee taken away and denied unto those who here denied Christ either with their mouth or hearts When men are in excessive and extraordinary misery their comfort is that death will put an end unto it but there the miserable can neither kill themselves nor dye for ever but must remain alive for all eternitie although the pangs of death be continually upon them And all these miseries and many more we must remember are prepared for those who deny Christ What deniall doth our Saviour speake of here Quest 3 I will deny him c. There is a double deniall namely Answ Verball amongst men and reall which is a direct Rejecting of one and this our Saviour speakes hereof to teach us That those who are wanting to the profession of Christ Observ or
Reade Esa 40.3 Mat. 3.3 Quest 1 How many things are to be prepared Foure namely Answ First Vallies these must bee filled Now by these Vallies are meant either feare and trembling or vacuity of grace Secondly Mountaines these must be laid low Now by these are meant either humane wisdome or Rebellion or trust and confidence in our owne Righteousnesse Thirdly Crooked waies these are to be made strait Now by these are meant either the waies of errour or selfe love or the love of the world Fourthly sharpe wayes these are to bee made smooth and thereby are signified the waies of sinne See this Question before Chap. 3. 3. § 1. qu. 1. 3. where it is amply explained Quest 2 How many things are to bee renewed in us Foure namely Answ First blindnesse and hardnesse of heart For naturally we are slow of heart and hard to beleeve and unable to take up and understand spirituall things Secondly hatred against God for naturally we love those things which are enmity with him Iames 4.4 and 1 Iohn 2.15.16 Thirdly uncleannesse and impurity because our hearts are to bee made Temples of the holy Ghost 1 Cor. 6.16 Fourthly impediments and Remorae as the employments of the world our owne weakenesse and inability unto good workes and the like Now if we desire that Christ may come unto us wee must labour to bee renewed in all these Quest 3 What workes are wee first to undertake Answ Wee must observe and follow the Methode of God who First gives his word unto his people As hee promised Isa 30 21. and did Ionah 1. Then Secondly he mollifies and softens the heart by a true sight of and sence for sinne Ierem 31.18 c. Then Thirdly hee reconciles such as he hath humbled unto himselfe by infusing his love into their hearts 1 Iohn 4.10 and Iudg. 2.4.5.6 Then Fourthly hee extrudes out of the heart those that trouble it Mat. 9.25 That is he mortifies sinne and crucifies the world and subdueth the affections and lusts Then Fiftly he encreaseth zeale and corroborates grace and augmenteth Religion and love thereunto and to whatsoever is good Colos 1.23 and 2.6.7 And therefore wee must highly prize and heartily professe and practise the word of God as much as in us lyes And then pray unto God to make his word a Sword and Hammer to breake our hard hearts and to be reconciled unto us yea to expell our of our hearts whatsoever may either hinder us from his service or spurre us forward to that which is displeasing unto him And lastly that hee would bee pleased to fill our hearts with the grace of his Holy Spirit and to encrease us in all vertuous and Religious workes For if wee labour thus to prepare our hearts wee may bee certainely assured that Christ will come unto us at the last and remaine and abide with us for ever and ever Revelat. 3.20 VERS 11. Verily I say unto you Vers 11. among them that are borne of women there hath not risen a greater then Iohn the Baptist Notwithstanding he that is least in the Kingdome of Heaven is greater then he Among them that are borne of Women there hath not risen a greater then Iohn the baptist What manner of comparison doth Christ make Quest 1 here between Iohn and the rest Our Saviour doth not meane that Iohn was greater then all others Answ but that none that were before him were greater then he Non major sed illi non majores Chrysost imperf s He did equall Iohn with the rest and not preferre him above them Others following those praises which are given unto Iohn as for example First Iohn was called an Angell Malach. 4. And so also were the Prophets Acts 7. and Heb. 2. yea Princes and Magistrates are called Gods Psalme 82. which is a higher title Secondly Iohn preacheth not of Christs comming in the future but in the present Tense hee doth not proclaime that Christ will come hereafter but that he is come already Now this also do all the Apostles Thirdly Iohn digito demonstrat points at Christ with the finger and saith this is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth also Andrew and Philip. Iâ—hn 1. and the Samaritane woman Iohn 4. and Martha Iohn 11. And therefore I conclude this Question thus I. Iohn was not greater then all others but equall unto them Against this if it bee objected Object that Moses was greater because hee was equall to Christ Deuter. 18.15 Answ I answer Moses was not equall unto Christ but like unto him as is expressed in the place objected The Lord will raise up unto you a Prophet like unto me not equall unto mee But most plainely Heb. 3.3 Christ was worthy of more glory then Moses II. Iohn is not here by our Saviour compared with those that followed him but with those who went before him not with the Apostles of Christ or all beleevers in generall but with the Prophets of the Lord And therefore Pet. Galatinus sights with his owne shadow and builds upon a false ground and sandy foundation when hee would prove from this place the Virgin Mary to be without originall sinne He argues thus Object 2 Among them that are born of women that is amongst those who are conceived in originall sinne there hath not risen a greater then Iohn the Baptist but Christ was greater then Iohn therefore it followes that hee was free from sinne and because the Virgin without doubt was greater then Iohn therefore it followes also that shee was without sinne Pet. Galat. lib. 7. cap. 5. pag. 279. Answ 1 First I grant that the B. Virgin was greater then Iohn But Answ 2 Secondly I deny the consequence shee was greater therefore without sinne followes not Answ 3 Thirdly our Saviour doth not compare Iohn with Mary or the beleevers of that time but onely with the Prophets of the old Testameâ—t Quest 2 Wherein and how was the Baptist greater then the Prophets of the old Testament Answ 1 First because he was called the Messenger of the Lord. Malach. 4. Answ 2 Secondly because the Prophets prophesied of him Malach. 3. and 4. Esa 40. Answ 3 Thirdly because he prophesied in the wombe Luke 1. as was said before Answ 4 Fourthly Iohn was greater then the Prophets in regard of his office and this I conceive our Saviour here principally meanes for I. Iohn prepares the way of Christ verse 10. And II. Doth proclaime and shew that Christ is already come which none of the Prophets did And III He was nearer unto Christ then any for he was his forerunner like that Noble-man who walkes next before the King in processions or when he goes in state or like Lucifer the day star who comes next before the Sunne And IV. He pointed at Christ with the finger Behold the Lamb of God V. He is almost equalled with Christ in honour For First hee was honoured in the world when Christ was unknowne to the world Secondly he prophesieth that Christ shall
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
day pray in the name of Christ unto God before they have the Popes reall command or assent Answ 6 Sixthly Councels are then assembled in Christs name when they suffer themselves and their actions to be governed by the Spirit of God speaking in the Scripture Sect. 3 § 3. I will be in the midst of them Argum. From these words we conclude that to assemble together in the name of Christ that is to hear his word and receive the Sacraments is a most manifest note of the true Church whereunto Bellarmine answers two things viz. First to be gathered together in the name of Answ 1 Christ is not a note of the Church because it agrees with Heresies and Schismes To be gathered together to preach the word of Christ truly to hear it reverently Replie and to receive it sincerely is to be gathered together in the name of Christ and doth not agree with Heresies and Schismes which destroy the Church Answ 2 Secondly Bellarmine answereth That this place sheweth not where the Church is but where Christ is Christ walks amongst the Seven Candlesticks Replie which are the seven Churches Revel 1.20 and 2.1 He is to be found only in his Church and therefore where Christ is known to be present there is necessarily the Church The Papists object this place to prove that a Councel cannot erre Object but that the judgment therof is infallible Christ here saith saith Bellarmine Where two or three are gathered together in my name there am I in the midst of them and therfore they obtain whatsoever they desire of God viz. wisedome and light which may suffice for the understanding of those things which are necessary for them And as Christ is present in private and particular assemblies to help and assist them in private and particular things so he is present in a generall Councell that he may help them in great and publike things and consequently they do judge of all such things infallibly Bellarm. de Concil lib. 2. Cap. 2. First this place directly respects every particular Answ 1 assembly of the righteous if therefore by vertue of this promise infallibility of judging be allowed and granted unto men then it is given also to all Bishops and Ministers assembled together in every particular Councell and Convocation which the Papists themselves deny Secondly in these two or three to whom Answ 2 Christ promiseth his presence is not necessarily included the Pope of Rome and yet the Papists say that not only the opinion of two or three but even the judgment of the whole world wants this infallibility untill the confirmation of the Pope of Rome come thereunto and therfore from this promised presence of Christ this infallibility of judging is not rightly collected Thirdly Gregory de Valentia analys fide lib. 8. Answ 3 cap. 7. answers That this place is not to be applied to an infallible certainty of any opinion wherein many agree but unto the efficacy of the consent of many for the obtaining of that which is unanimously desired Bishop Davenant de Iudice controv pag 97 114. ubi ex hoc loco contra hanc infallibilitatem disputat How is Christ present with those who are assembled Quest 1 in his name The Schoolmen say Answ and that truly that there are four degrees of Gods presence which degrees may rightly be applied and accommodated to the humane nature of Christ For First the humane nature of Christ is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Son of God and the Substantiall word Personaliter personally the humanity being united unto the Deitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconfusé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconvertibiliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivulsé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inseparabiliter and therefore the humanity can never be separated from the Deitie Secondly the humane nature of Christ as it is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Godhead is present with the blessed Saints and Angels in heaven Gloriose gloriously who without ceasing behold his glory which was given unto him by his Father Iohn 17.24 Thirdly the humane nature of Christ or his manhood is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Church Gratiosé graciously governing it and blessing the Ministery therof regenerating men by Baptisme feeding his Children in his Holy Supper with his body and blood hearing the prayers of the faithfull curbing their enemies and at length freeing them from all evill And this is the presence here promised Fourthly the humane nature which Christ assumed unto his divine is present with all creatures Vniversaliter universally creating them conserving them directing them unto a determinate end containing them within the bounds appointed and set by God and the like Is there not a Pleonasmus or redundance here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be there in the midst of them It seems that there is but yet indeed there is nothing lesse for this Phrase To be in the midst in the Hebrew phrase hath a double signification namely First to be present with some as is plain from these places Genes 23.6 Ezech. 1.1 Esa 52.11 which is repeated by S. Paul 2 Corin. 6.17 Separamini de medio eorum Be ye separated from the midst of them that is segregate your selves from them Now suppose this phrase To be in the midst had no other signification but this then there was indeed a Pleonasmus here and yet such a one as is ordinary and very Emphaticall thus the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Etiam atque Etiam Again and again and therefore being the more Emphaticall it is not superfluous But we need not thus answer the question because there is another signification of these words viz. Secondly this phrase To be in the Midst as it signifies to be present with some so also to bee president amongst some or to be chief in an assembly Thus it is said God standeth in the congregation of the Gods and judgeth In medio Deorum in the midst or amongst the Gods For in Iudicial assemblies the place of a President is in the midst that he may both hear all and be heard by all Thus Christ is both present with and President amongst the faithfull assembled together in his name Verse 23 24 c. VERS 23 24. c. unto the end of the Chapter Therefore is the Kingdome of Heaven likened unto a certain King which would take account of his servants and when he had begun to reckon â—ne was brought unto him which ought him ten Thousand Talents c. Quest 1 What is the meaning of this Parable First the King here spoken of is God who is the Lord of all the world Answ 1 Secondly the servants here mentioned are we Answ 3 who are the Subjects of this King Thirdly the Talents which the Lord betrusted Answ 3 us withall and which prodigally we spent and wasted are the Image of God and those inherent graces which were given unto us in our first
glory 2. Timoth. 4.4 8. Revelat. 2.10 11. And IV. A Kingdome Matth. 6.33 Luke 12.32 Secondly it may be illustrated and described Answ 2 by some similitudes and resemblances namely I. By the feast and banquet of King Ahasverus joy and melody and dainties in all abundance But yet it fell farre short of that felicity which is reserved in heaven for the righteous II. By this world here observe two things viz. First there are many rare things in the world which we thinke to be worth seeing and looking vpon worth seeking after and worth enjoying keeping Now if there be such excellent things in this world what is there in the world to come Secondly there are many and great delights and comforts in this world Now Sitalia in carcere qualia in patria August soliloq cap. 21. If there be such joyes in prison what is there in the heavenly pallace and happy presence of God III. By three places viz. The wombe the world and heaven and that in three regards to wit First Respectu Locorum in regard of the places themselves here three things are observable viz. I. As the world is more ample and spacious then the wombe So is heaven more spacious and large then the world II. As the wombe is darke and the world light in comparison thereof so the world is darke in comparison of heaven A child seeth nothing in the wombe but being come into the world it seeth much yet in comparison of what is seeth in heaven it seeth nothing in the world as men know more in the world then in the wombe so they shall know much more in heaven then they doe on earth III. Jn the wombe Methusalem continued nine moneths in the world 969 years but in heaven for ever and ever As our life ordinarily is longer in the world then in the wombe so by much it is longer in the world to come then in this world Secondly Respectu nostri in regard of us here marke two things namely I. As our delight is greater in the world then in the wombe so it is greater in heaven then in the world II. As our understanding is greater when we are in the world then when wee are in the wombe so it is greater in heaven then in the world Thirdly Respectu roboris corporalis in regard of the strength of the body as the body ordinarily is stronger in the world then it is in the wombe so it is more agile strong and quick in heaven then in the world Answ 3 Thirdly it may be illustrated and described what manner of life life everlasting is Honore by the honor thereof Luke 22.30 and 12.37 1. Corinth 6.3 and Rom. 2.10 And Answ 4 Fourthly Sociis by the companions we shall there have Daniel 7.10 Quest 10 What joy glory and felicity shall we enjoy in heaven Answ 1 First negatively Facilius quid non sit August de utilit paenit Jt is more easie to tell what is not in heaven then what is for it passeth all humane understanding Revelat. 2.17 and 1. Corinth 2.9 Acquiri potest aestimari non potest August de civ Dei 22. Heaven may be acquired but it can never be valued to its worth Revelations 21.4 Answ 2 Secondly affirmatively in heaven we shall be happy both in body and soule I. We shall be happy in heaven in our bodies For there First we shall be freed from all molestations and evills of the body namely I. From all afflictions and dangers because there shall be security II. From all diseases weakenesses and old age because there shall be compleat health strength III. From all hunger and thirst because we shall then have spirituall bodies 1. Corinth 15. IV. From death and corruption because there shall be eternity Secondly in heaven our bodies shall be nimble and quick as Mr. Perkins gathers from their sudden ascent into heaven But this is something curious Thirdly in heaven our bodies shall be beautiful and faire Daniel 12.3 Matth. 13.43 and 17.5 and Marke 12.25 II. Jn heaven we shall be happy in our soules For there First we shall enjoy a threefold freedome namely I. From sinne and the power thereof as Ezech. 37.23 And II. From ignorance and imperfection And III. From all weake affections as anger feare sorrow and the like Secondly in heaven we shall have a perfection of gifts 1. Corinth 13.10 And Thirdly there we shall have a sight of God which is our chiefest good August de trinit cap. 13. This is that knowledge which Iohn 17.3 speakes of and 1. Corinth 13.12 and Matth. 5.6 Hebr. 12.14 Shall we have a corporall sight of God in heaven Quest 11 as Iob seemes to affirme Chap. 19.27 where he saith I know that my Redeemer lives and that I shall see him at the last even with these eyes First that place is spoken of Christ the Redeemer Answ 1 of the World whom the faithfull shall see even with their corporall eyes because although it be a glorious body yet it is a true body and therefore may and shall be seene Secondly God hath neither flesh nor bones Answ 2 and therefore cannot be seene with a corporall eye but is seene with the eye of the understanding as Spirits are to be seene Thirdly this sight of God hath in it these foure Answ 3 things to wit I. A knowledge of God and of his decrees which we shall see as in a glasse II. The love of God and of the Elect and this love is proportionable to the former knowledge III. Joy for the salvation of the Church and the enjoyment of Gods presence IV. Thankesgiving unto God and loud Hallelujah's Revelat. 19.1 3 4 6. What may we learne from the excellencie and Quest 12 felicity of life eternall First we may learne to contemne and despise Answ 1 all the delights of this world because they are not worthy to be compared to the joyes of heaven Secondly in miseries afflictions and distresses Answ 2 we may learne hence comfort because they are but transitory and momentany but the joyes of heaven are eternall Answ 3 Thirdly at the houre of Death and under the pangs thereof we may hence learne joy because death will bring us to CHRIST and to the end of our hope Philip. 1.23 and 1 Iohn 3.2 Answ 4 Fourthly we may learne hence to seeke Heaven before all other things and next unto God most worthy to be sought for Matth. 6.33 As evidently appeares thus I. If we long for and lust after wordly things in Heaven there are greater and better II. If we hunger after spirituall things in heaven there are perfecter III. Jf the reading and remembrance of the former questions concerning the joy and glory of Heaven delight us in heaven we shall find them to be true yea farre exceeding our expression and expectation IV. Jf wee desire greater things then hath beene mentioned in heaven we shall have greater then the greatest and this is a praise-worthy ambition to sleight the
them at all Secondly they persevere and continue crying but yet they gaine nothing thereby Thirdly afterwards as though they had done some evill thing they are reproved and blamed by the multitude for their prayers Yet notwithstanding all this they doe not desist but are so much the more fervent in their prayers as is here plainly expressed and they cried so much the more How many things are herein implyed Quest 1 Two namely Answ First their perseverance they give not over but continue praying To teach us That we must be perseverant in prayer and Obser 1 continue therein untill we have obtained that which we want or else untill Gods will be otherwise revealed Read Rom. 12.12 and 1. Thes 5.17 Luke 18.1 c. Matth. 7.7 and 26.42 44. Why must we continue thus in prayer Quest 2 First because God by with-holding from us Answ 1 what we want and desire doth thereby onely prove whether wee will give over praying or not Secondly because if we persevere in prayer we Answ 2 shall be holpen For I. We can obtaine nothing without perseverance And II. If we persevere in prayer we shall obtaine what we desire Hitherto saith Christ ye have asked nothing in my name but ye have obtained it Iohn 14. and 1. Iohn 4.16 Thirdly we must continue in prayer because Answ 3 at least it is a comfort to those who are afflicted and hence CHRIST prayes when his soule was troubled and St. Iames commands all to pray when they are afflicted Iames 5.12 Yea Fourthly we must continue in prayer because Answ 4 I. It is the service of God And II. The solace of the soule And III. The remedy against evill Secondly the next thing implied in these words And they cryed so much the more is the fervour and zeale of the blind men Whence we learne That wee ought to pray fervently as well as Obser 2 perseverantly Rom. 12.12 Hâ—â— observe these things namely I. We stand in need of many things but we can expect nothing without prayer Iames 4.2 Jf we would have we must aske Matth. 7.7 For prayer is the cause and condition without which we cannot and by vvhich we may obtaine any thing at Gods hand and therefore it is necessary that we should pray II. We are hindred from good things by Sathan who is expelled and driven away by prayer alone and therefore great reason there is that we should pray III. Jt is the remedy against temptation as appeares by our Saviours admonition Pray lest ye enter into temptation And therefore if we would be preserved from sinne we must pray IV. Prayer is a part of Gods worship and service now he is to be worshiped in spirit and truth and served with all the heart and with all the soule And therefore we must offer up unto him spirituall hearty and fervent Prayers CHAP. XXI Vers 5 VERS 5. Tell ye the Daughter of Sion Behold thy King commeth unto thee meeke and sitting vpon an Asse and a Colt the Foale of an Asse Our Saviour here by calling himselfe a King ministers occasion unto us to consider a little of his Kingdome and the nature thereof because King and Kingdome are Relata Quest 1 What is the Kingdome of Christ Answ That whereby he doth dispense and administer with authority and power all things which belong unto the salvation of men Psalm 2.6 Daniel 2.44 Luke 1.36 Quest 2 What are the properties of this Kingdome Answ 1 First it is an Universall Kingdome and that in three regards viz. I. Jn respect of all ages Matth. 22.43 44 45. For it hath beene from the beginning and shall be unto the end of the World II. Jn respect of all sorts of men which belong unto this Kingdome for there are some of all nations and vocations which belong thereunto Daniel 7.14 Revelat. 17.4 III. Jn respect also of all creatures inasmuch as they belong unto the good of Gods chosen and promote or helpe forward their salvation Ephes 1.21 22. Answ 2 Secondly this Kingdome is in the very soules and consciences of men Rom. 14.17 Yea Answ 3 Thirdly it dispenseth both eternall life and death Revelat. 1.18 Answ 4 Fourthly it is an eternall Kingdome Daniel 2.44 and 7.14 Answ 5 Fifthly the last property of this Kingdome is this Jt brings true peace and perfect happinesse to those who are heires thereof Esa 9.6 Ephes 2.16 Hebr. 7.2 And hence this Kingdome is called in Scripture sometimes the Kingdome of God sometimes the Kingdome of peace and glory somtimes the Kingdome of light and glory and sometimes the Kingdome of heaven and the world to come Hebr. 2.5 Quest 3 What is the duty of the Subjects of this Kingdome Answ 1 First they must admire the singular humility of their Lord and this our Saviour seemes to intimate and imply in this word Ecce Behold Tell yee the Daughter of Sion Behold thy King commeth unto thee meeke c. Jt must needs breed and beget admiration in us if we doe but consider these things viz. I. Who comes The King of glory and the glory and splendor of the Father II. Unto whom doth he come Unto those who drinke iniquity like water Iob. 15. And therefore Christs comming unto us is no other then First the comming of light to darknesse And Secondly the comming of righteousnesse to unrighteousnesse And Thirdly the comming of life to death And therefore how can we but admire it Elizabeth wondred whence it was that the Mother of her LORD should come and visite her and we have much more cause to admire why the Lord himselfe will come to visite us Secondly the Subjects of this King or Kingdome Answ 2 must rejoyce for the benefits they reape by their King and priviledges they enjoy by being Subjects of this Kingdome And this seemes to be implyed here in these words Thy King commeth unto thee Every Christian should labour to make of this Tibi a Mihi that so they might say My LORD CHRIST hath come Mihi to me for this will afford true and solide joy Wherein must we rejoyce Quest 4 First in prayer because whatsoever we begge in Answ 1 the name of this King we shall obtaine Secondly in anxiety and sorrow for our sinnes Answ 2 because this is a faithfull saying That this King came into the World for the salvation of Sinners Thirdly in tentation because we have a King Answ 3 who is potent yea Omnipotent and therefore let us call upon him that he may destroy the workes of Sathan in us Fourthly in persecution poverty sicknesse and Answ 4 the like because he is our comforter in persecution our riches in poverty our Physitian in sicknesse yea all in all unto us and therefore we have great cause to rejoyce in him Here it may be objected oh but he deferres long for J have beene in misery and prayed unto him Object and expected helpe from him and yet am not delivered how therefore can J rejoyce in affliction First be not dismaid
which valued 1. s. 3. d. of our money and was answerable to their Didrachmum and of this St. Matthew speakes in this place for their Tribute money was Didrachmum as before hath beene shewed upon Chap. 17.24 Tremel in hunc locum This Didrachmum or halfe Shekel was formerly paid by the Israelites every yeare after they were twenty years old towards their Temple Exo. 30.13 Aben Esra in Nehem. 10.32 Now Caesar by taking away this money from the Temple and changing it into a Tribute for his owne coffers did in truth take away from God that which was GODS Hence is the question here proposed unto CHRIST Js it lawfull to give tribute to Caesar or not Christ answereth Render unto Caesar the things which are Caesars and unto God the things that are Gods Sect. 2 § 2. Give unto Caesar the things which are Caesars Quest 1 Why doth not our Savior answer the question directly That is either affirmatively or negatively either that it was lawfull to pay Tribute unto Caesar or unlawfull Answ Because the question was altogether full of perill For First if he affirme that it is lawfull to pay tribute then he incurres the hatred of the people because I. It was a sore and grievous thing for them to pay Tithes first fruits oblations and an annuall peny unto the Temple and either besides that Didrachmum which they payed unto the Temple pay Tribute to Caesar as some thinke or else have that Didrachmum which they payed towards the repairing of the Temple seazed upon by Caesar and converted unto his owne proper use as others thinke Now this paying of Tribute to Caesar was so detestable and burdensome unto the Jewes generally that our Saviour had incurred their hatred if he had answered affirmatively to the question propounded II. Jt seemed an unjust and unequall thing that the Children and seed of Abraham should give and not rather receive from the Gentiles tribute and custome and therefore if Christ had directly affirmed the question he had lost the love of the people Secondly if he deny the question and say that it is not lawfull for them to pay any such Tribute unto Caesar then he provokes the anger of the King against him For it was a capitall crime to deny this as Gamaliel afterwards shewed who relateth how Iudas of Galilee perished for this same cause Acts 5.37 And thus it was dangerous either to deny or to affirme this question Quest 2 What direct answer doth our Saviour give to this question Answ 1 First that Magistrates have power over their Subjects and hence he frameth this Argument Major It is fit and behovefull to give to every man his owne and consequently it is equall for Subjects to pay tribute to their Governours This proposition is implied Minor But the Romane peny which ye use and pay is a signe of their Soveraignty and Lordship over you This proposition is expressed verse 18 19 20. Conclusio Give therefore unto Caesar the things which are Caesars and unto God the things which are Gods For God and Caesar are not contrary but subordinate Magistrates GOD is the chiefe and Caesar subordinate And therefore render to both of them what is theirs This is expressed verse 21. Answ 2 Secondly Christ in answering Give unto Caesar that which is Caesars doth plainly imply that it is lawfull for them to pay this tributary peny unto Caesar And that I. Because the peny was Caesars both in regard of the matter and forme And II. Because it was but a kind of requitall paid unto Caesar for his patronizing and defending of them And therefore our Saviour saith Reddite Render unto Caesar c. And III. Because this peny was a very tollerable Tribute Whether is it lawfull for Subjects to disobey Quest 3 their Soveraignes if so be that for some hainous crime they be excommunicated by the Church or Clergie or some of them First the Papists say that if Princes be excommunicated Answ 1 by the Pope their people and subjects are not bound to obey them so long as they are under that Ecclesiasticall censure Secondly we the Protestants answer That the Answ 2 Law and word of God doth enjoyne and require that Subjects should obey their Soveraignes in all just and lawfull things and not shake of this yoake of obedience upon any ground whatsoever And this is grounded upon this answer of our Saviours Give unto Caesar that which is Caesars and unto Gâ—d that which is Gods and also upon St. Pauls testimony Titus 3.1 and St. Peters 1. Peter 2.13 Jf the Reader would see this question largely and learnedly prosecuted J referre him to B p Davenant Determin qu. 48. Page 227 c. Whether is the Pope the Caesar and Soveraigne Quest 4 Lord of the whole World First some of the Papists say that the Pope is Answ 1 Soveraigne Lord of all the world or at least of all the Christian world and that the Princes of the Earth are but his Vice-gerents and Liefetenants Although this opinion hath great Patrons yet Bellarmine de Pontif. Lib. 5. cap. 2. 7. et 4. very confidently and learnedly refuteth the same Secondly Bellarmine there saith That the Pope Answ 2 is not soveraigne Lord of the whole world nor of any part thereof and therefore he may not at his pleasure intermeddle with the affaires of Princes Now herein I. He shewes that the Pope is not soveraigne Lord of the whole world and proves it by this undeniable ground because he is not Lord of those provinces which are possessed by Infidels His Argument seemes to be this Major He who is not Lord of those provinces and Lands which are possessed by Heathens and Infidels is not Lord of the whole world Minor But the Pope is not Lord of those Provinces and Lands which are possessed by Heathens and Infidels Conclusion Therefore the Pope is not Lord of all the whole World The Major is unanswerable because he cannot be Lord of the whole world who is not Lord of every Kingdome Province and Jland thereof The Minor he demonstrates thus First because Christ committed none but onely his sheepe to Peter and therefore gave him no authority over Infidels which are not his sheepe 1. Corinth 5.12 Secondly because dominion and the right of Princes is not founded in grace or faith but in free-will and reason and hath not sprung from the written Law of Moses or CHRIST but from the Law of Nations and Nature which is most cleare in that God both in the old and new Testament approveth the Kingdome of the Gentiles and Infidels as is evident both from Daniel 2.37 and this place Give unto Caesar the thing that are Caesars with whom St. Paul agreeth requiring the Christians Rom. 13.5 of his time not onely to pay tribute to Heathen Kings but also to obey them for conscience sake which men were not bound to doe if they had no authority and right to command II. Bellarmine shewes that the Pope is not
temporall Lord of the Christian world And that First because if the Pope were soveraigne Lord of all the Christian world then Bishops should be temporall Lords of their Cities and the places adjoyning subject to them which the Papists will not affirme Secondly he shewes this out of the confession of Popes Pope Leo confessing that Martianus the Emperour was appointed to the Empire by God he reciteth also the confession of Gelasius writing to Anastasius and also of Gregory III. He shewes that the Pope is temporall Lord of no part of the World in the right of Peters successour and Christs Vicar For First CHRIST neither invested Peter nor his successours with any Kingly authority Nor Secondly was Christ himselfe while he was on the Earth a temporall Lord or King and therefore much lesse gave any temporall dominion or Kingdome to his Apostles Answ 3 Thirdly we answer with divers Romanists that the Pope may not at all intermeddle with the disposition of Earthly Kingdomes or restraine or depose Princes how much soever they abuse their authority Jf the Reader would see both this and the former answer illustrated J referre him to Dr. Field of the Church Lib. 5. Cap. 44 45. Quest 5 What is due unto Caesars and earthly Kings that our Saviour here bids us to give unto Caesar what is due unto him Answ 1 First unto earthly Kings and Princes we owe Honorem honour and therefore St. Peter saith Feare God and honour the King 1. Peter 2. Jf it be demanded Quest 6 How must we honour them J answer I. We must esteeme honourably and venerably of them as the people did of David 2. Sam. 18. II. We must both know and acknowledge their superiority over us III. We must pray for them unto God 1. Timoth 2.1 2. IV. We must shew a fitting submissive reverence in our carriage before them V. We must reverence and honour their Majesty and state as divine Psalm 82.6 What if Kings or Magistrates be wicked or Fooles Suppose they be yet they must be honoured and that First by hiding covering and concealing of their infirmities And Secondly by praying heartily unto God for them Secondly unto earthly Kings and Princes we Answ 2 owe Obedientiam obedience and that generall in politike things because we are commanded to be subject to the higher powers Rom. 13.1 Thirdly we owe unto them Tributum Tribute Answ 3 and therefore St. Paul saith Give tribute to whom tribute is due Rom. 13. § 3. And give unto God that which is his Sect. 3 What doe we owe unto God Quest First it is our duty to worship him as himselfe Answ 1 prescribes And Secondly to preferre his precepts before the Answ 2 command and authority of the Magistrate VERS 23. The same day came to him the Sadduces which say there is no Resurrection Vers 23 What are the principall errours Quest and erroneous opinions of the Sadduces Their Dogmata Canons Answ or constitutions were these to wit First they rejected the Prophets and all other Scripture save onely the five Bookes of Moses Ioseph Antiq. Lib. 13. Cap. 18. Therefore our Saviour when he would confute their errour concerning the Resurrection of the dead he proves it not out of the Prophets but out of Exodus 3.6 I am the God of Abraham the God of Isaac and the God of Iacob in this Chapter verse 32. Secondly they rejected all traditions whence I. They were called Minai that is Heretiques in respect of the generall opposition between them and the Pharisees First because the Pharisees were in repute the onely Catholikes And Secondly because in their doctrine the Pharisees were much neerer the truth then the Sadduces And II. In respect of this particular opposition in the ones rejecting the others urging of traditions the Sadduces were tearmed Karaim Biblers or Scripturists Drusius de trib Sect. Cap. 8. Lib. 3 Page 130. Thirdly they said there was no reward for good workes nor punishment for ill in the world to come Hence St. Paul perceiving that in the Counsell the one part were Sadduces and the other Pharisees he cried out Of the hope that is of the reward expected and of the Resurrection of the dead I am called in question Acts. 23.6 Fourthly they denied the Resurrection of the body Acts 23.8 and in this verse Fifthly they said that the soules of men are annihilated at their death Ioseph de Bello Lib. 2. Cap. 12. Sixthly they denied Angels and Spirits Acts 23.8 For a further amplification and illustration of these three latter errours J referre the Reader to Iunius Parallels Lib. 1. Parallel 42. Page 64. 65. Seventhly they wholly denied Fate and Destinie and ascribed all to mans free-will Ioseph Lib. 13. Cap. 9. Vers 28.29 30. VERS 28 29 30. Therefore in the Resurrection whose wife shall shee be of the seven for they all had her IESVS answered and said unto them yee doe erre not knowing the Scriptures nor the power of God For in the Resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Sect. 1 § 1. Therefore in the Resurrection whose wife shall she be The Sadduces held as was shewed before that there was no Resurrection and here they propound a question as it seemes to prove from an absurdity that there shall be none Whence it may be demanded Quest How doth it appeare against the Sadduces that there is a Resurrection Answ 1 First if there be no Resurrection the reason is either I. Because God is not able to raise up the dead and to affirme this is impiety and blasphemy Or II. Because God is able to rayse them up but yet doth it not because it is altogether unprofitable for men and to affirme this is ridiculous Answ 2 Secondly the godly in this life onely differ from the ungodly in hope and therefore to take away the hope of future glory were to take away the difference of the righteous and wicked which St. Paul points at 1 Cor. 15.19 Answ 3 Thirdly the Martyrs have laid downe their lives for the Resurrection Answ 4 Fourthly CHRIST our Captaine rose againe therefore we also shall rise againe Answ 5 Fifthly God is the Lord over the dead as well as the living and therefore in his appointed time he will rayse up the dead Answ 6 Sixthly because it is a ridiculous thing to beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transmigration of the soule and to deny the Resurrection of the body Answ 7 Seventhly it is in the will and power of God that we should be or not be and therefore it is in his power to make us immortall Answ 8 Eightly the counsell and decree of God concerning the raysing up of the dead is immutable and therefore the dead shall rise againe Answ 9 Ninthly nothing is disobedient to the authority and power of God and therefore the dead shall heare his voyce and come forth of the graves Answ 10 Tenthly it is necessary that there should be a