which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
they have other writings of more worth than these are Danaeus in Epiphanio calleth these Nasahaeos The fourth sort of Nasarites which are the second hereticall are of the Christians borne in Pella in the yeare of Christ 37. who would have all the ceremonies to be observed and that for these two causes I. Because the Apostles themselves observed them for a time II. That so they might avoid persecution Gal. 3. Quest 3 How may this be applied with Benefite or to whom Answ I answer It may bee applyed either unto Christ or into our selves Quest 4 How may this be applyed unto Christ Answ I answer Christ is a Nazarite I. Literally according to the second sort of Nazarites because he was brought up there II. Spritually according to the first sort of Nazarites but not one of those who were separated and set apart unto God BY VOVV but by the Ordination and appoyntment of God Quest 5 How may this be applyed unto us I answer Wee as the members of Christ ought also to bee Nazarites unto God Nazar signifies one that is separated Answ as Ioseph amongst his brethren and divers others Gen. 49.26 and Deut. 3.16 and Lament 4.7 and Amos 2.11 that is first in generall wee must bee separated from the world c Rom. 12.2 1 Ioh. 2.15 Secondly particularly I. First cut not the haire let no razor come upon your heads this hath a double signification first it signifies fortitude and strength teaching us three things 1. To bee constant and resolute in our obedience that nothing may divert or hinder us from the service of God 2. To fight manfully even unto bloud against sinne Hebr. 12.4 3. To bee constant in the profession of the truth even unto death as the three children d Dan. 30.17 were Secondly it signifies a certaine neglect of outward ornament or bodily adorning Teaching us to mortifie our affections unto the world to labour that the world may bee crucified unto us and that we may looke upon it as a dry branch and a withered stocke wherein there is no beauty nor comelinesse that wee should desire it II. Secondly abstaine from wine this signifies temperance and therefore let us learne to mortifie our affections in all worldly things using the world as though we used it not e 1 Cor. 7.30.32 Principally take heed of Drunkennesse this breakes our vow of a Nazarite unto God III. Thirdly touch no dead carkasse that is leave all mortified affections the lusts that are killed let them never be revived the sinnes that are left let them never bee learned f Rom. 6.2 put off sinne for ever and take heed of turning with the Dogge to his vomit or the Swine that is washed to the wallowing in the mire lest that the latter end bee worse than the beginning g 2 Pet. 2.20.21 CHAPTER III. Vers 1 Sect. 1 §. 1. VERS 1. And in those dayes Iohn the Baptist came and preached in the wildernes of Iudea Obiect THE Papists object this place to prove the lawfulnesse of Monasticall Vowes arguing thus Iohn Baptist lived from a childe in the wildernesse therefore it is lawfull for young ones to professe Monkerie Answ 1 I answer First Iohns example was extraordinary as his office and calling was singular and therefore he is no more to be imitated and followed in his solitary life than in his diet of Locusts and wilde honey he sprang also in his mothers wombe which I thinke Monkes and Eremites doe not Answ 2 Secondly it is not certaine at what yeares Iohn entred into the wildernesse for hee was thirtie yeares old when hee came and preached in the wildernesse as followes afterwards b Willet Synops f. 343. Sect. 2 § 2. In those dayes Here divers questions may be propounded Quest 1 First in what yeare of Christs age was this Answ I answer This seemes to bee presently after Christ turning aside into Nazareth mentioned Chapter 2.23 but it is not for it was in the 15 yeare of Tiberius and in the 30. yeare of Christ as appeares by another of the Evangelists a Luk. 3.1.23 Quest 2 How could Christ be so long time unknowne seeing there had been so many manifestations of him Answ 1 I answer First because those revelations of the wise men of Anna and Simeon and of the Sheepheards and the consultation of the Priests were all private Answ 2 Secondly because God had given them over to drowsinesse and the spirit of slumber and therefore they did not marke nor observe these things Quest 3 Why are there so many yeares intermitted wherein there is no mention made of Christ For hee came out of Egypt when hee was about two yeares old and at this time hee was about 30. as is sayd before so that for the space of 28 yeares there is no mention made of him Answ 1 To this I answer first of all Certainly many things are omitted by this our Evangelist as first the Purification of the Virgin before Christs flight into Egypt Secondly Christs disputation with the Scribes when hee was about twelve yeares old b Luk. 2 4◠Thirdly this obedience unto his parents Luk. 2.51 Fourthly his growth and increase in Spirit and Grace Luk. 2.40 Stature of Body Luk. 2.52 Fifthly and many things were done in this interim which are not mentioned at all This was done to teach us that the holy Answ 2 Spirit would not satisfie our curiositie but declare onely the things which appertain unto salvation The holy Ghost writes not Observ what wee curiously desire to know but what seemes best unto himselfe the will of God being regula recti the true rule of equitie What dayes or times were these to the Iewes Quest 4 I answer Miserable and full of calamitie for first they were in subiection under the Romanes Secondly Pilat was governour who had mingled their bloud with their sacrifices c Luk. 13.2.3 Thirdly Herod their King was lascivious and cruell Fourthly the Scribes and Lawyers were divided into divers Sects the Pharisees were proud and superstitious the Sadduces prophane and Atheisticall the Esseenes few and despised Fifthly the Priests were covetous corrupting all things their sacrifices were polluted their governement changed having two high Priests at once Sixthly the common people were contumacious and on all sides afflicted and in diebus illis in those dayes comes the preaching of the Gospel unto them Teaching us that affliction strowes the way to mercie adversitie being unto mercie Observa as the foyle unto the Diamond the greatnesse of mercie not being perceived untill wee want it and therefore the Lord afflicts that mercie may bee the more sweet and acceptable unto us What times and dayes were these to Iohn Quest 5 Baptist who now began to preach the Gospell These were the dayes when hee was called to preach the Gospell Answ and to prepare the way for Christ for before this time hee was in the wildernesse d Luk. 1.80 whence two
owne reward according to his owne labour 1 Cor. 3.8 Fifthly a spirituall life He that soweth to the Ans 5 Spirit shall of the Spirit reape life everlasting Gal. 6.8 Sixthly righteousnesse In every nation he that Ans 6 feareth God and worketh righteousnesse is accepted of him Acts 10.35 Seventhly Constancie and perseverance in Ans 7 piety Be ye steadfast and unmoveable alwaies abounding in the worke of the Lord for your labour is not in vaine in the Lord 1 Cor. 15.58 Eighthly the workes of mercy and charity Ans 8 God is not unrighteous to forget your worke and labour of love which ye have shewed towards his name in that ye have ministred to his Saints Heb. 6.10 Ninthly patience and confidence in tribulation Ans 9 Rejoyce and be exceeding glad when you are persecuted and reviled for great is your reward in heaven Mat. 5.12 And againe cast not away your confidence which hath great recompence of reward Heb. 10.35 And therefore if wee desire to bee crowned with temporall blessings in this life and with eternall glory in the life to come wee must then I. Worship the Lord. II. heare his voice and obey it III. sanctifie his Sabbath IV. If we bee called unto that high calling wee must preach the word faithfully and constantly V. We must live and leade a spirituall life VI. be righteous towards men VII be constant in the service of God unto the end VIII be charitable unto the poore IX be patient and confident in all adversitie whatsoever Quest 5 Many men performe many of these workes who yet never receive the reward promised How therefore must we so worke that we may be assured that our labour shall be rewarded Answ 1 First if our obedience be regulated according to the law and commandements of God I have inclined my heart to performe thy statutes Psal 119.112 Answ 2 Secondly if our obedience and good workes proceede from faith otherwise not Heb. 11.6 Answ 3 Thirdly if our good workes bee performed for Gods sake not for our owne Answ 4 Fourthly if they proceede not from an hypocriticall but a sincere heart not to be seene of men Mat. 6.1 but out of a pure heart desiring to approve our selves unto God thereby Psal 119.1 Fifthly if we obey God with a cheerefull heart Answ 5 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart Psal 119.111 Sixthly if we serve God constantly through Answ 6 the whole course of our life Psalme 1.2 Then wee shall certainely bee rewarded in life and death and after death § 2. What reward shall ye have Sect. 2 We have heard that by this Interrogation our Quest 1 Saviour would shew that certainely there is a reward for the good workes of the righteous It may now further be demanded If there bee nothing else meant heere by this question What reward shall ye have Christ hereby on the contrary doth shew that for the workes of the Pharisees there is no reward Answ because they doe no other things then naturall men may doe Shall not the workes of naturall men bee rewarded Quest 2 First the best works of those who are no better Answ 1 then flesh and blood naturall and carnall are neither acceptable unto God nor shall bee rewarded by him Answ 2 Secondly reward is either Humane this naturall men may have yea Hypocrites and formall professors have the praise of men or estimation in the world Mat. 6.2.5.16 Divine which is either of Iustice and thus God will give them what they desire namely a temporall reward and recompense for a temporall worke Mercy and this reward the naturall man shall never receive Quest 3 The naturall man may here demand Quid faciam What shall I doe that my workes may be accepted and rewarded by God Answ 1 First dedicate thy selfe wholy unto the Lord forsaking all other things applying thy selfe wholy unto him and his service making that thy chiefest care because God hath bought thee with a great and deare price even the precious blood of his dearest Sonne 1 Cor. 6.20 Answ 2 Secondly labour that thou maist bee made a vessell of honour a new and regenerated vessell a new creature renewed both in thy mind affections judgement inclinations and life Answ 3 Thirdly labour for the feare of God and learne to stand in awe of him for thereby thou wilt be carefull to avoid what hee forbids thee and to obey what he commands thee Answ 4 Fourthly labour for faith in Christ endeavour to bee built upon that rocke and corner stone Answ 5 Fifthly watch over thy waies and be sincere and serious in thy endeavours all thy dayes And then the Lord will accept of what thou dost and plentifully reward thy workes Sect. 3 § 3. Doe not even the Publicans the same Quest 1 What were the Publicans Answ They were officers that gathered toll and tribute taxes and rents of the Jewes for the Roman Emperour to whom the Jewes were in subjection Now in the gathering hereof they used much injustice and oppression for which cause they were hated of the Jewes aboue all other people and esteemed most basely off and yet these saith Christ will love their friends Quest. 2 Doth our Saviour here condemne the function and office of the Publicans First the office and vocation is lawfull and Answ 1 therefore our Saviour doth not reproove that That the function was lawfull appeares thus Christ looking upon the tribute money doth say Give unto Caesar that which is Caesars h Mat. 22.21 And Saint Paul render tribute to whom tribute is due and custome to whom custome is due i Rom. 13 7. And therefore without doubt it is lawfull to gather toll and tribute Secondly but they are blamed taxed condemned Answ 2 pointed at and observed as infamous almost by all The Pharisee scorned to be like the Publicane Luke 18.11 The Jewes despise and reject Christ because he did eate with the Publicanes Mat. 9.11 and 11.19 Yea Christ himselfe seemes to slight them and brand them as notorious sinners both when he saith let him who neglects to heare the Church be unto thee as a Publican Mat. 18.17 and also when he conjoynes Publicans and Harlots together Mat. 21.31 c. Why were the Publicans generally thus odious Quest 3 and infamous amongst all First because they were like Ieroboams Priests to wit of the lowest of the people they were Answ 1 of the most abject base and inferiour sort Answ 2 Secondly because commonly they were a cruell and hard hearted kind of people oppressing all extorting extraordinary tribute from al even from children that is natives Mat. 17.26 and hence good Zacheus when he repented made restitution of the injuries and wrongs he had done when he was a Publicane k Luke 19.8 yea hence they were reckoned up with sinners Luke 6 32. and exhorted to take no more then was their due Luk. 3.13 Answ 3 Thirdly because forthe most part they were
and the like which he hath formerly professed it is an argument of this unpardonable sin m Math. 12.31 Heb. 6.6 10.29 Here wee must carefully observe because I say presumption is a signe of this sin that there Is a double presumption De Deo a presuming too much of the mercy of God And thus the godly may presume Contra Deum when a man presumes that he can prevaile against God and thus Iulian the Apostate and Herod and the Pharisees Mat. 28. did Fourthly this sinne thus qualified is unpardonable Answ 4 Mat. 12.31 because it cannot be repented of § 3. Forgive us our debts Sect. 3 How doth God forgive us our sinnes Quest 1 Two manner of waies first freely and Secondly totally First Answ the sinnes of the faithfull are remitted freely without any helpe or payment of theirs at all that is their sinnes are pardoned of grace and meere mercy and not for their workes How doth it appeare that we are not justified Quest 2 for our workes First the Apostle saith it is impossible Rom. Ans 1 8.3 That the workes of the law should save us Secondly our best workes are imperfect Ans 2 like a menstruous cloath Esay 64.6 And therefore David desires God not to enter into judgement with him Psal 143.2 Thirdly if our workes were perfect yet they Ans 3 could not be a price whereby wee could procure any thing at Gods hands because they are debts all men owing the debt of obedience unto God as was shewed in the former verse A man cannot with one summe both satisfie an old debt and buy a new purchase and therefore our obedience being due unto God can merit nothing much lesse justification and remission at Gods hands Fourthly because if Justification bee by the Ans 4 workes of the law then faith is made void and the promise of none effect Rom. 4.14 Because it cannot bee both of faith and of workes Rom. 11.6 Fifthly the first mooving cause of our redemption Ans 5 and salvation was in God not in our selves In him there was a double cause namely first his love towards us God so loved the world John 3.16 and 1. John 4 9 10. that hee gave Christ for the salvation thereof Secondly the will of God Reade Esay 53.7 Iohn 10 â—5 18 and Iames 1.18 Christ hath merited purchased redemption Obiect 1 〈…〉 and justification for us by his blood Therefore how doth God forgive us our debts Liberè Freely Answ 1 First certainely our sinnes were remitted and our soules ransomed by a deare price even the blood and bitter death of our Dearest Lord. 1 Cor. 6.20 Answ 2 Secondly but this remission which was purchased by Christ was Free in regard of us and that I. Because God did it willingly that is God the Father of his owne free mercy and good will sent Christ for the effecting of this worke Iohn 3.16 II. Because Christ God the Sonne willingly undertooke the work of our salvation Iohn 10.15 18. III. Because this was done by God and Christ without our asking or entreating we did not implore either God the Father or God the Sonne for this great worke of our redemption we by nature being dead blinde averse and reprobate unto every good worke Reade Ephes 2.1 2 3.5.12 Rom. 5.10 Acts 2.37 Gal. 1.15 and 1 Thes 1.9 IV. Because we by no meanes or way could possibly deserve this at Gods hands and this is the chiefest thing to be observed For one of these three things every man must affirme First that either Christ came in vaine because man by his owne workes might have satisfied for his owne sinnes and saved his owne soule which I thinke no Christian dare say Or Secondly that wee could not have beene redeemed justified or saved without Christ but we deserved that he should doe it for us Here let man pleade with his Maker and produce his strong reasons What there could be in a poore base despicable and wicked creature which might deserve that Christ the Sonne of God God with God equall with the Father the Lord of glory and King of Kings should take mans nature upon him and by his death and blood purchase his salvation Or Thirdly man must confesse the point in hand that our sinnes are remitted freely by God for Christs sake without any worthinesse or workes of ours at all we neither having I. A price in our hands by which we could buy this plenary Indulgence of our sinnes Nor II. An adequate merit of heaven nothing being in a poore mortall wight which can deserve that eternall and unspeakeable weight of felicity and glory Neither III. After grace can wee merit any thing of our selves at the hands of our great God but must even then pleade guilty before his Tribunall as was shewed in the former question Object 2 Saint Iames saith that Workes justifie us Iames 2.21 24. Answ 1 First they justifie us before men Shew me thy faith by thy workes James 2 18. Answ 2 Secondly before God they justifie that is approve our faith to be true Iames 2.22 Answ 3 Thirdly workes doe not justifie that is make just the person neither doth Saint Iames affirme it Obiect 3 Saint Iohn saith hee who workes righteousnesse is a righteous man 1 John 3.7 Answ He argues from the effects not from the cause Evil workes merit therefore also good It followes not because they are free and perfectly wicked so are not these but of this elsewhere Object 4 Answ Our workes are accepted in Christ Obiect 5 T' is true but that is after we are justified Answ not before Fides sola faith onely doth not justifie us Iam. Object 6 2.14.17 Faith onely justifies without workes Answ although faith which is alone without workes doth not that is justifying and saving faith must not neither can goe alone without workes Galat. 6.5 But justification is ascribed solely to faith not at all to workes This doctrine that our workes doe not justifie Object 7 us before God makes men prophane T' is false for workes conduce much that is Answ they are both necessary and profitable First workes are necessary and that in a threefold regard namely I. because our dutie must be discharged which is obedience unto God Eph. 2.10 II. because thankefulnesse must be shewed unto God for all his mercies and that by obedience o Psalme 116.12 III. Because God is glorified by our good workes Mat. 5.16 Secondly workes are profitable and that in these respects to wit I. they confirme our faith hope confidence and assurance in the mercies of God II. they are acceptable unto God yea by workes we please him III. They shall bee rewarded even to a cup of cold water Thirdly but they merit not this reward Luk 17.10 What is required of us unto the assurance of Quest 3 this forgivenesse of our sinnes We must labour truely to repent Answ and then we may be assured of remission whatsoever our persons whatsoever our sinnes have beene Whose persons are
beat back all the darts and assaults of Sathan Answer 3 Thirdly provide the breast plate of righteousnesse for that will blocke up the way against sin Question 4 What meanes must wee use or how must this beame be cast out Answer Hereunto is required a double labour 1. Internall of the heart N. 2. Externall in worke O. First if we desire that the beame of sinne may be cast out we must first take our hearts and inward man to taske and labour earnestly therein after these two things to wit First to hate sinne with a perfect hatred because without this we can doe nothing to any purpose in this worke read Psal 97.10 Rom. 12.9 Psal 45.7 Amos 5.15 Proverb 28.16 Psalm 36.4 the truth hereof evidently appeares thuâ— 1. A man cannot come unto Christ except hee hate his father and mother (r) Luk. 14 26. and every thing else which would keepe him from Christ and therefore without the hatred of sinne we cannot come unto God neither do any thing pleasing unto him 2. The feare of the Lord is to hate evill (Å¿) Prov. 8.13 therefore without the hatred of evill we cannot obey God who is to be served with feare Psal 2.11 3. If wee doe not hate evill we hate good for Contraria non possunt esse in eodem subiecto A man cannot serve two masters Mat. 5.24 And therefore until we have learnt truely to hate sin we have learnt truely nothing in Religion Secondly we must resolve never to be reconciled unto our sinnes any more never to be overcome by the allurements thereof but still to take off the visard of sin that we may see it in its owne colours By what meanes may we attain to this hatred of sinne and resolution against it Quest 5 First consider the original from whence it comes Answer 1 namely from Satan Gen. 3.1 And therfore when we give way to sin we give way unto Satan and yeeld our selves to his subjection dominion and power becomming his children and servants the consideration hereof will be a meanes to make us loathe sin and resolve to leave it Secondly consider thy place and selfe what thou Answer 2 art One that hath beene washed by the blood of Christ 1 Cor. 6.11 And therefore it is a shame to wallow any more in sin remember thou art like a City set upon a hill Mat. 5.14 And therfore should be pure glorifying God by thy unblameable life Eph. 5.27 Phil. 2.15 Mat. 5.16 For what fellowship hath light with darkenesse or God with Satan 2. Cor. 6.14 Thus all Christians should remember what they are for this will bee a meanes to make them the more to hate sin and endeavour against it Thirdly consider the danger of sin both in regard Answer 3 of others of other things and of thy selfe 1 Consider the dangerous effects of sin in others how it wounded Adam slew Cain Cham the old world the ten Tribes Ephraim Judah Gen. 6.5 Hosea 13.1 yea sin was the occasion of Christs death 11. Consider the wofull effect of sin in all things 1. It corrupted our nature and obliterated Gods Image in us yea so contaminated us that from the Crown of the head to the sole of the foot there is nothing but boyles sores putrifi'd corruptions (t) Esa 1.6 Gen. 3.8.10 2 Sin brought shame into the world when Adam had eaten the apple theÌ„ he was ashamed not before 3. By sin Adam Gen. 3.8.24 all men naturally in him lost that familiarity with God which formerly he had 4. Sin cast man out of pleasant Paradise into the wide and weedy world (u) Gen. 3.23 5. Sin was the cause of death bringing that into the world also Gen. 2.17 Rom. 5.12 III. Consider the dangerous câ—ndition that thou art brought into by reason of sin and that in many regards namely First it hath corrupted the fountaine thy whole man so that nothing but uncleane streames can issue from thee mala mens malâ—â— animus thy heart is corrupted and therefore all thy actions favour of sinne Reade Matth. 15.19 Gen. 6.5 Iam. 1.14.15 Secondly thy sinnes hath set a separation between thee and thy God and made thee his enemy Jsa 59. 2. James 4.5 Thirdly sinne cries for vengeance Genes 4.10 and 18.20 and Iames 5.4 the many transgressions thou hast committed sends forth loud clamours daily unto God for justice judgment and revenge Fourthly sinne daily rebels against thee Romans 7.17.23 Galath 5.17 And hath gotten such strength and sure footing in thee that thou canst not of thy selfe expell him Fiftly sinne hinders and withholds good things from thee Ierem. 5.25 Sixtly sinne hath disinherited thee of thy heavenly inheritance and deprived thee of eternall glory Roman 3.23 Seventhly sinne obdurates and hardens the heart and takes away the sense of it Consuetudo peccandi tollit sensum peccati And thus if wee desire to cast this beame of sinne out of the eye of the soule wee must begin with the heart and inward man Secondly our next labour is externall wherein are two quaeres Quae facienda Quomodo Quest 6 What must we doe for the expelling of sinne Answer 1 First Reluctandum strive struggle wrastle and resist sinne Galath 5.17 that is endeavour against it subdue thy affections and doe not with thy will consent thereunto Answer 2 Secondly Vincendum labour to overcome it to this is required stroakes wounds blood Hebr. 12.4 for otherwise wee can never conquer it sinne is to bee assaulted and laboured with many blowes and wounded with many deepe and deadly wounds or it cannot bee overcome And therefore wee must bee diligent in hearing reading and meditating of our duety towards God and Gods mercy towards us that the consideration thereof may make us to resist sinne more manfully Answer 3 Thirdly Vinciendum bind and tie it fast when thou hast overcome it by the coardes of resolution circumspection daily watchfulnesse and particular promises and vowes unto God Answer 4 Fourthly ejiciendum having bound it then cast it out and labour to become a new creature entering into a new covenant with God henceforth to serve him only and alwayes with a full purpose of heart and praying unto God to enable thee to performe what thou hast promisâ—d Quest 7 How must we expell sinne Answer 1 First beginne betimes to assault him give the water course no way at all but while it is said to day strive against sinne and all thy corruptions Answer 2 Secondly fight the battles of the Lord manfully untill thou hast overcome Answer 3 Thirdly persevere unto the end Toties quoties as long thou hast any enemies outwardly to assault thee or corruptions which inwardly strive against thee so long thou must labour carefully and couragiously to resist them And this will bee as long as thou livest Verse 6. Verse 6 Give not that which is holy unto the dogs neither cast yee your pearles before swine lest they trample them under their feet and turne againe
they being spiritually discerned m 1 Cor. 2.14 otherwise the Philosophers had learnt Christ III. The hearing of the Word the ordinary meanes of knowledge is neglect by naturall men untill God open the heart as hee did Lydia's Acts 16. Secondly they are strangers from this straight way in Practise for who can walke in this narrowpath in the darke John 12. There are twelve houres in the day wherein men walke and worke but when night comes then men cannot see to walke And therefore naturall men being in blindnesse and darkenesse cannot walke in the straight way of God Question 3 How doth it appeare that naturall and carnall men are strangers from this way First from these Scriptures Psalme 95.10 Romans 3.10.23 Ephes 2.12 and 4.18 and Genes 6.5 Answer 1 Secondly every naturall man is lead by Satan Answer 2 he ruling over them and they as his slaves obeying him Esa 61.1.2 Ephe. 2.2 1 Ioh. 3.8.18 Answer 3 Thirdly the carnall man hath no union nor communion with God neither partakes any thing with him Iohn 3.36 and 1 John 5.12 And therefore he must needs be a stranger from this pure but painefull path Fourthly by nature wee are all deprived of the Answer 4 love of God hee hating such as wee naturally are And therefore all naturall men are strangers from God and good grace and glory Rom. 5.8.12 Psal 5.5 11.5 How may we know whether we are naturall or Question 4 not First trie and examine it by thy words our Answer 1 speach will betray us our Idiome will shewe what we are as we see in the Ephraimites who to save their lives could not say Shibboleth Iudg. 12.6 Vox index animi the tongue is the best interpreter of the heart and therfore if our words beworldly or blasphemous or prophane or silthy or scandalous and slanderous or lying or boasting it argues a heart possessed by Satan and not by God On the contrary if our words be seasoned with salt fit for edifying adding grace unto the hearers and that our lips daily utter good things it is a good argument of a sanctified soule u Eph. 4.29 Colos 4.6 Frov. 10. Secondly dost thou know thy duty both towards Answer 2 God and man dost thou know how to walke as a child of light Ephes 5.8 art thou not ignorant of the doctrine of Faith repentance obedience and purity Certainely there is hope then that thou art more then naturall and that flesh and blood revealed not these things unto thee Thirdly examine what thy sense of smelling is Answer 3 what dost thou savour dost thou delight in sinne doth the vaine pleasures or uncertaine treasures of the world onely seeme sweet and odoriferous unto thee dost thou come unto the House of God but without delight dost thou performe some outward duties but without any relish or taste of comfort these are evill omens that the heart is still naturall carnall sensuall and divelish On the contrary dost thou hunger after earnestly desire unfainedly long for and faithfully endeavour after spirituall graces more then all worldly things Yea delight in the exercises of Religion more then any temporall comforts Certes then there is hope that thou art more then naturall Fourthly examine thy actions for they must judge Answer 4 thee the tree is knowne by the fruit And therefore see if thy workes bee not the workes of Sathan Iohn 8.31.32 And. 1. Iohn 3.8.10 or the deeds of darkenesse John 8.44 for if so then thou art yet his slave But if thy life hee replenished with righteous and religious workes it is a good argument of a regenerate heart § 2. For wide is the gate and broade is the way Sect. 2 What is meant by the broad way and wide gate Quest 1 First the way and the gate may bee thus distinguished the way signifies life the gate death Non per portam in viam sed per viam in portam Chrysost imperf Men doe not goe through the gate unto the way but by the way unto the gate Answer 2 Secondly the Philosophers have conceited much of two wayes there was Hercules his double path Vt Hercules in bivio aut sequere aut fuge these two wayes to wit of vertue and vice are like the two Masters which Christ speaketh of Matth. 6.24 for both those wayes cannot be walked in at once neither both these Masters served at once Againe they expressed this double way by Pythagoras his Y. Thus Hesiod Xenophon Virgil Cicero But these Philosophers did not hit the scope and true meaning of these two wayes For 1. They erred in the way it selfe interpreting the right way alwayes either of arts or learning or knowledge or vertue But wee of the feare and knowledge of God and of a spirituall life 2. They erred in the purpose For for the most part they understood the election and choice of the way onely or the ingresse thereinto But we understand it of walking in the way of religion seriously and perpetually through the whole course of our lives 3. The Philosophers erred in the end for they made choice of the way of vertue only for this end that they might attaine unto fame and honour and acquire thereby reputation and credit in the world But wee labour to walke in the narrow path that at length we may see God and bee made glorious with him in heaven 4. They erred in the power of walking For they walked in the way of morall vertues through the strength of their owne judgement following Reason as their guide placing her as a Queene in her throne and perswading themselves that so long as their actions were ruled by reason they could not erre But wee walke not by our owne strength but onely by vertue of the grace of God in us for wee know that in us that is in our natures dwelleth no man nâ—r of thing which is good Rom. 7.18 And although to will bee present with us yet to performe we are not able Onely by the grace of God wee are what we are 1. Cor. 15.10 Answer 3 Thirdly wee distinguish of these two wayes not philosophically but Theologically There is via Mundana Christiana the way of the world and of Religion the former is broade the latter narrow Quest 2 Why is the way of the world called broade Answer 1 First because the liberty of unbridled pride is enlarged not suffering her selfe to bee directed by the word of God but licentiously and dissolutely living and walking whither soever the lust of the flesh and corruption of nature leades This is the way of the world and this is the most pleasing and acceptable way to flesh and blood to doe what shee will and goe whither shee will And therefore it is rightly called a broade way Answer 2 Secondly this way is called broade because it is the readiest way unto honour riches and pleasure Answer 3 Thirdly it is called broade because the most part of the world walke therein as followes
St. John saith To as many as received Christ God gave power to be called his children that is to as many as beleeved in his Name John 1.12 and againe God sent Christ into the world that as many as beleeved in him might be saved John 3.16 2. To waâ—ke in faith is to fructifie in love for faith workes by love Galath 5.6 3. To walke therefore in this strait way is to beleeve in Christ and to adhere unto him as that we oblige our selves in all things to observe and obey his will in holinesse and uprightnesse (k) Luke 1.75 Quest 3 Why is this way of piety strait and narrow Answer 1 First because it doth not permit men to walke after their owne hearts lusts but confines them to the word of God as a rule for them to walke by and by which they may be taught how to refraine from every evill way and to mortifie and crucifie every corrupt carnall lust Now this is durus sermo a hard saying to flesh and blood and therefore this way is truly in this regard called strait Answer 2 Secondly because when a man might by following the evill example and wicked customes of the world attaine unto honour and riches and pleasure he is gainsayd and prohibited by the word and not permitted to use those things which he possesseth as he list himselfe but according to the direction and prescription of the word of God Men naturally and commonly thinke that what they possesse is their owne and that they may doe what they will with it And therefore this is a hard saying that men must be carefull how they use what they have according to the prescription of God and in this regard also this way is strait Answer 3 Thirdly this way is called strait because there are but few who walke therein and those few seeme to be very miserable 1 Corinth 15.19 Answer 4 Fourthly the world contemnes derides hates and persecutes those who walke in the way and therefore it is called strait Quest 4 How is this way of piety strait and narrow Answer 1 First some say because Christ onely is this way Many men have many wayes unto heaven to wit some by philosophicall goodnesse some by voluntary religion and will worship some by the workes of the Law but we have but one way onely and that is Christ Indeed Christ is the onely way but yet he is not via stricta sed via lata not a strait way but a broad For the true understanding of this marke these particulars 1. Christ is a broad way in respect of his omnipotency and power For all power was giuen unto him both in heaven and in earth Math. 28.18 And therefore being of unlimitted power hee can doe what he will and save whom he will 2. Christ opened the Kingdome of heaven to all beleevers (l) Cantic Ambros Te Deum and therefore in this regard also hee is a broad way 3. Christ fulfilled the whole Law for us and tooke all the stumbling blockes out of the way yea hee was made sinne for us that so in him our sinnes might be done away And therefore in this respect also Christ may be called a broad way 4. In respect of the condition Christ may indeed truely be called a strait way for hell receives all sinners and uncleane persons whatsoever both those who swell with pride and those who are infected with the leprosie of impurity but Christ onely receives those who are naked and stripped from all trust and confidence in their own workes and truly depressed with humility and godly sorrow of heart and who are also pure in life Act. 10.14 And in this respect Christ is a straitway because he exacts strict obedience at our hands Secondly this way of piety which leades unto Answer 2 felicity is called strait in a double regard to wit 1. In regard of the obscurity thereof because it is hard to find F. 2. In regard of the difficulty thereof because it is hard to walke in when once it is found G. First the way unto heaven is strait Respectu obscuritatis in regard of the obscurity thereof because Observ 1 it is so hard to find out that few can find it As if our Saviour would say the way to life eternall is unknowne to the naturall man and so obscure that by nature he can never find it out 1 Corinth 2.14 How doth it appeare that this way unto heaven Quest 5 is not obvious and conspicuous unto flesh and blood First it is evident by the guides and conducts Answer 1 that leade thither For the better taking up of this answer observe that God gave to the Israelites when they were to travell through the wildernesse to Canaan three guides namely Moses Aaron and Miriam 1. Miriam was the meanest of the three for she was a woman of the infirmer sexe and shee murmuring against Moses was stricken with leprosie 2. Aaron was the second guide but in some things he proved a blind guide to them for he set up a golden Calfe before them 3. Moses was the third and best guide but hee could not bring them to Canaan for it was Joshua who brought them to their rest Thus there are three guides which direct men in this world namely First corrupt nature or Natura non suscitata that is nature not wakened or stirred up by learning this guide is but like unto Miriam and oftentimes it murmureth against Moses the Law of God Secondly Ratio suscitata reason wakened and stirred up and somewhat refined by learning and humane sciences yet this is but a blind guide and oftentimes it murmureth and repineth against Moses as well as leprous Miriam Thirdly the Law of God which sheweth us the way to Canaan and our eternall rest but it is impossible that the Law should save us for that is the worke of our spirituall and heavenly Ioshua Romans 8.3 Secondly it is evident and apparent by the wayes which leade unto life Here observe That the wayes which leade unto life are these namely First the Knowledge of the word and law and testaments of God for they are conjoyned Isa 8.16.20 and 51.47 But naturall men are ignorant of the Law of God and the way of the Lord they have not knowne Answer 2 Secondly to receive and embrace the word of God John 5.24.39 and 2 Timoth. 1.10 and 3.16 but wicked and naturall men contemne and despise it Answer 3 Thirdly the knowledge of God This is life eternall to know thee John 17.3 that is the true knowledge of the true God is the way unto life but naturally men are ignorant of the true God Answer 4 Fourthly the love of God and godlinesse none can bee saved who doe not love God and religion and therefore meere naturall men cannot come thither because they are enemies to God religion goodnesse and reprobate unto every good worke Rom. 8.6.7.8 Experience showes most plainly how averse nature is unto religioÌ„ God even
conclude falsely They argue thus Only God forgives sins this man forgives sins therfore he is a Blasphemer whereas they should have argued thus Only God forgive sins this man forgives sins therefore he is God II. Intus in their intention because this cogitation sprung from an evill root and original viz. First from Sathan Gualt s that thus hee might fasten some disgrace upon Christ And Secondly from envie the Scribes consenting herein unto Sathan And Thirdly from covetousnesse because hee remitted sins without the sacrifices of the Law Gualt s Quest 4 Wherein did the envie of the Scribes appeare in thus thinking Answ 1 First thus the sick man neither said not thought any thing against our Saviours words And it did not belong unto or concern them And therfore their envie shewes it selfe in medling with that which concernes them not Secondly they ought first to have asked Christ the reason of his so speaking before they had Answ 2 condemned him for so speaking And therefore it was enviously done to thinke evill of Christ before they knew whether there were any just cause for it or not VERS 5 6. For whether is it easier to say Vers 5.6 thy sins be forgiven thee or to say arise and walke But that yee may know that the Son of man hath power on earth to forgive sins then saith hee to the sick of the Palsie arise take up thy bed and goe to thine house § 1. That yee may know Sect. 1 Wee see here how maliciously the Scribes go about to detract and deprave Christ and on the contrary how mildly and gently he answers them This was done that yee might know from whence we may learne That the scope of Ministers should be Observ that their people might be taught 2 Tim. 2.25 and Psalme 45.10 and Colos 1.9 Why must Ministers bee so carefull to teach Quest 1 their flocks First because preaching the ordinary meanes Answ 1 to beget and increase knowledge is the great mercy of God to call men unto salvation 1 Timothy 2.4 And therefore woe be unto those to whom are committed these rich treasures of wisedome grace and knowledge if they bee carelesse in the distributing of them to their peoples edification Secondly because the preaching of the word Answ 2 is the justice of God that those who heare the word and know the will of God may bee condemned of their own consciences if they will not obey And therefore Teachers should bee carefull to teach lest the people perish for lack of knowledge and their blood be required at their hands Our Saviour here mildly teaching and not satyrically Quest 2 taunting the Scribes may move this question who are to be reproached and menaced in the preaching of the word First tart threatnings doe not belong unto Answ 1 the simple and ignorant But Secondly unto the perverse and obstinate Answ 2 who either I. Will not know their dutie or are ignorant because they will not learn being proud and unbridled in sin as Ier. 43.2 and 44.16 Or II. Who will not understand as the obstinate Recusants Psal 82.5 and 2. Pet. 3.5 Or III. Who neglect to remember those things which they heare and understand as 2 Pet. 1.9 § 2. He said unto the sicke of the Palsie Sect. 2 We see here that our blessed Saviour hath one salve for all sores one remedy for all things and that is Dixit his word thus we reade bee said unto the Pharisees and hee said unto the Feaver and he said unto the wind and he said unto Sathan Matth. 4.3 c. this word Dixit he said is sufficient for all things Matth. 8.8 Iob. 18.6 Whence we learn Observ That Christ can do all things by his voice and word Quest 1 How doth this appear It appears by these particulars viz. Answ First by these Scriptures Exod. 20.19 and 1 King 17 4 9. Psalm 33.6 9. Esa 40.8 Mat. 24 35. Heb. 1.3 Secondly because all the power of Christ as of God is within in himself And therfore it is sufficient for him to expresse his will by his word Now there is a two-fold word to wit I. Externall uttered with the voice And II. Internall conceived in the mind Now neither of these can be falsified but either First by the mutability and change of the minde of him that speaks or thinks but with Christ there is no mutability nor shadow of change Iames 1.17 Or Secondly by reason of the debility and weaknesse of him that speaks or thinks he not being able to do what he hath promised or intended but unto Christ all power is given both in heaâ—en and earth Matth. 28.20 c Luke 1.37 Psal 148 8. And therefore he is able to do whatsoever he saith Thirdly because the word of Christ is accompanied with the holy Ghost Ioh. 6.63 and therefore it is sufficient unto all things and effectuall in every thing it speaks Esa 55.11 Quest 2 When or wherein doth Christ speak unto us Answ 1 First he speaks unto us in his word converting us therby thus he spake to the Eunuch Acts 8. and to Lydia Acts 16. Answ 2 Secondly he speaks unto us in Meditation and holy thoughts infusing his Spirit into us Answ 3 Thirdly he speaks vâ— to us in Prayer answering our requests thus he spake unto Paul 2 Corinth 12.9 Answ 4 Fourthly he speaks unto us in Faith assuring us of our justification Heb. 12.24 and adoption Rom. 8.15.16 Answ 5 Fifthly he speaks unto us in our striving struggling and wrastling against sin by strengthning us with might in the inward man and enabling us to trample Sathan under our feet Vers 8. VERS 8. But when the multitudes saw it they marvelled and glorified God which had given such power unto men Observ Vnto Men This must necessarily be understood of the Ministery of Absolution or remitting of sins whence we might observe That God hath given to the Church power to forgive sin Reade Mat. 16.19 and 18.18 Iob. 20.23 And besides remember briefly this That God and Christ have given the Gospel for our comfort now to be assured of the pardon and forgivenesse of our sins is a main and principall comfort yea we can have no true joy in our hearts untill we be assured hereof and therefore without doubt Christ would not leave his Church under the Gospel without this power to afford such comfort unto his people How is this remission Quest or absolution wrought by the Church Three manner of waies namely First by the preaching of the word Answ Mat. 16.19 and 2 Cor. 5.19 c. and that either I. Generally when remission is preached by Christ to every truly penitent sinner Or II. Particularly when remission is applied to any particular person upon the conditions of faith repentance and obedience And certainly whomsoever the word looseth they are truly loosed for all the promises of the word are true Secondly by Absolution for the Church I. Excommunicates obstinate and perverse sinners 1 Cor. 5.5 and 1
bring us unto the knowledge of God or unto salvation First because for the learning of Christ there Answ 1 is no need of humane wisedome but of divine faith Hee that desires to come by Christ unto glory must labour for faith not humane wisedome for the simple ones of the world may be saved and therefore worldly wisedome is not necessary but without faith none can bee saved and therefore that is simply necessary Secondly humane wisedome onely understands Answ 2 perceives and takes up humane things and not divine 1 Corinth 2.14 for flesh and blood cannot reveale spirituall things unto us Matth. 16 17. But the knowledge of God and Christ is true wisedome Iohn 17.3 And therefore carnall wisedome cannot bring us to the knowledge of God o Christ or the Gospel The Philosophers understood something of the creation of the world and of the immortality of the soule and of the dignity and excellency of the minds but they were wholly ignorant of the fall of Adam and of the sacrifice of Christ and the like Theologicall truthes Wherefore unto the knowledge of Divinity more then humane wisedome is requisite Thirdly humane wisedome makes men proud and puffes them up 1 Tim. 3.6 But those who Answ 3 would be saved must be humble and learne to deny themselves Mat. 16.24 And therefore humane wisedome is so farre from bringing us unto heaven that it is a meanes to debarre and keepe us from thence as followes by and by Answ 4 Fourthly humane wisedome makes men more undocible of spirituall things those who are great Schollers in humane learning are ashamed to be taught divine lessons of those who are inferiour unto them in knowledge and therefore in this particular as well as in the former this carnall wisedome doth us more hurt then good and doth rather hinder then further us unto salvation Quest 4 What doth our Saviour intimate or aime at in these words Thou hast hid these things from the wise and prudent Answ 1 First our Saviour declares here who are called and who are rejected Et hìc simplicitèr accipitur pro tali statu non pro vitio ponit Calvin s And by wise and prudent are meant simply such without any relation to the maliciousnesse or obliquity of humane wisedome And therefore worldly wise men should not flatter themselves for all their knowledge and wit is too weake to bring them to heaven Here observe two things viz. I. All wise men are not rejected the Apostle saith Not many wise are called 1 Cor. 1.26 by which he would meane that the sentence is not generall which our Saviour here pronounceth that the knowledge of Christ is hid from the wise but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the most part or that it is not revealed to many wise men But yet II. All wise men are detained and kept back from this knowledge so long as they trust in their wisedome And therefore here our Saviour principally speakes unto the Pharisees who trusted in their learning and knowledge Answ 2 Secondly our Saviour here teacheth us what we should be if wee would be elected and called that is we must not be high minded or puffed up with knowledge or smell with a conceit of our owne wit or wisedome but wee must bee humble like children Psalme 131.1.2 Observ 2 Our Saviour in saying that God hath hid these things from the wise would teach us That God hides the knowledge of the Gospel from those who swell great with humane wisedome b 1 Cor. 1.20 c. Quest 5 How can God justly hide or blind the eyes is hee the Author of sinne and evill Indeed many phrases we have in Scriptures that sounds this way but can they truely or justly have place in God He is said First to give some over to a reprobate sense Rom. 1.28 And Secondly it is said that he hardens the heart Rom. 9.18 And Thirdly that he prepares men for destruction Rom. 9.22 And Fourthly that he layes a stumbling stone and rocke of off nce before some Rom. 11.9 And Fiftly it is said sometimes that hee blinds and gives the Spirit of slumber unto men Romans 11.8 God is said to doe these things two manner of wayes namely First Passivè Passively by permitting them and by not withstanding gain-saying Answ and contradicting of them The Lord hath said that his Spirit shall not alwayes strive with man Gen. 6.3 And therefore he endures or suffer the vessels of wrath Rom. 9.22 Secondly Activè Actively for God is never meerly passive but a pure agent Thom. Now the Lord is active in reprobates Obdur ando occaecando by hardning their hearts and blinding their eyes and this may bee done one of these foure wayes namely either First by working hardnesse in their hearts or by making their hearts hard immediately and that either I. By infusing malice or a greater measure of wickednesse in the heart Or II. By compelling the partie to the committing of some wicked thing These two God neither hath done nor will doe for bee tempts no man Iames 1.14 neither is hee the Author of evill Or Secondly by sending an evill spirit as a judgement and scourge unto an evil man as the Lord did unto Saul 1 Sam. 16.14 Or Thirdly by permitting Sathan to tempt 1. King 22.22 Offendicula patitur non ponit God suffers stumbling stones to bee laid in mens wayes but himselfe layes none Or Fourthly by withdrawing or withholding his grace and gracious aid and assistance As Rom. 1.24 He further hardens those who were obdurate before as Exod. 3.19 Hee doth not send a Lethargy unto men but hee doth not heale it and therefore sinne prevailes Now this last is most proper peculiar to our present purpose and institution How can carnall or humane wisedome which Quest 6 is not simply vicious or evill hinder a man from the knowledge of God and Christ and the Gospel First wee need not enquire and seeke what it Answ 1 is that hinders us from the knowledge of God for the corruption of nature which is both in fooles and wise men doth this but rather what it is that moves God to passe by and refuse to redeeme some from the common destruction that all men are subject unto by the fall of Adam and that is his owne glory Proverbes 16.4 Now those whom the Lord denies to helpe or succour by his grace cannot rescue or aid themselves at all by any humane wisedome or knowledge And this humane wisedome may be said to hinder us from divine knowledge and eternall glory because it cannot helpe further succour or enable us to attaine thereunto And this Calvin thinkes to be the true meaning of the point and question in hand that it hinders because it conduceth nothing unto this spirituall knowledge But it is something more Secondly certainely naturall wisedome it Answ 2 selfe hinders us from the knowledge of God and salvation or that knowledge of God which is salvation Iâ—â—n 17 3. Or we must acknowledge
made unto all First sometimes God makes some speciall promises to some particular persons as he promised to his Apostles that they should be able to cast out Devils if they would but beleeve Secondly sometimes God makes some generall promises unto all and thus he promiseth life eternall unto all men if they will but beleeve Iohn 5.9 unto 16. Fourthly that faith which is exhibited to a Answ 4 speciall promise and that which is given to a generall agree in this that as that which is promised generally comes to passe if it be beleeved and comes not to passe if it be not beleeved because if such promises be not credited God is made a Lyar as much in man lyes and therefore justly he refuseth to do what he promised the condition on mans part not being fulfilled So as often as that which is specially promised is beleeved it comes to passe according to the promise made but if the promise be not beleeved it comes not to passe Fifthly these things premised we answer thus to the Question The Question was in what credulity our Saviour upbraids and taxes both in his Dâ—isciples and the Jews or why he twits and reproacheth them both for want of faith And the Answer is because neither the one nor the other beleeved his word I. Christ had given power to his Apostles to cast out Devils but they beleeve not this word of their Masters because if they had beleeved it they should then have cast out all unclean Spirits II. Christ had openly professed to the Iews that he was the promised Messias and the Son of God and therefore had power to cast out Devils and to work Miracles and to give health and salvation to all those who would beleeve in him but they doubted of this and would not credit it and therefore both Disciples and Iews are here justly taxed and called a faithlesse generation Sect. 2 § 2. And perverse generation Our Saviour by this exprobration of his Disciples and the Iews would teach us what all men are untill they be truely converted and turned unto God namely faithlesse and perverse From whence two Questions will arise Quest 1 What names are given by Christ unto natural men or all men before their conversion Answ The appellations given unto them by Christ are many and therefore I but only name them The naturall and unregenerate man is called 1. First an evill man Luke 6. The evil man out of the evill treasure of his heart c. 2. Secondly flesh Iohn 3. That which is borne of the flesh is flesh c. 3. Thirdly flesh and blood Matth. 16. Flesh and blood hath not revealed this unto thee c. 4. Fourthly the world Iohn 1. The world knew him not 5. Fifthly terrene and earthly Iohn 3. Hee which is of the earth is earthly and speaketh of the earth 6. Sixthly the Children of this world Luke 16. The Children of this world are wiser c. 7. Seventhly a wicked and adulterous generation Matth. 12. 8. Eighthly a faithlesse and perverse generation in this place 9. Ninthly a generation of vipers Matthew 12. and 3. 10. Tenthly corrupt and rotten Trees Matth. 7.18.19 11. Eleventhly the Children of that evill one the Devill Matth. 13. and John 8. 12. Twelfthly stony and thorny fields Mat. 13. 13. Thirteenthly lost sheep Matth. 15. Luke 15. and a lost groate Luke 15. 14. Again Prodigall Children Luke 15. 15. Again evill servants Matthew 18. and unprofitable servants Matth. 25. 16. Againe Vnjust Stewards Luke 16. 17. Againe foolish Virgins Matth. 25. and foolish men Matth 7. 18. Againe Idle Servants Matth. 20. 19. Againe Men that fit in darkenesse and in the shadow of death Matth. 4. Luke 1. 20. Again Plants not planted of the Father Mat. 15. 21. Againe they are called Workers of Iniquitie Matth. 7. And 22. Lastly dead men let the dead bury their dead Matth. 9. And thus by these names we may learn what wee are by nature that so loathing our selvs and detesting our present condition wee may flee unto Christ for freedome from it What are the properties of naturall and unregenerate Quest 2 men First they want originall righteousnesse having Answ 1 lost it by Adams fall Secondly instead of that originall righteousnesse which was in them at first they have unrighteousnesse and originall corruption or sin in all their parts working that which is contrary to the will and word of God both in the internall motions of their mind and will and in their externall members Matth. 7. and 12. and Iohn 8. Thirdly they are the slaves of Sathan Mat. 12 Answ 3 Iohn 8. and 12. and 14. Fourthly they are guilty both of the wrath Answ 4 of God and of corporall punishment and of eternall death Iohn 3. Luke 13. and 16. and Iohn 8. VERS 18 19 20 21. And Iesus rebuked the Devill and hee departed out of him Vers 18.19 20.21 and the child was cured from that very houre Then came the Disciples to Iesus apart and said why could not wee cast him out And Iesus said unto them because of your unbeliefe for verely I say unto you if yee have faith as a graine of mustard seed yee shall say unto this Mountaine remove hence to yonder place and it shall remove and nothing shall be unpossible unto you Howbeit this kind goeth not out but by fasting and prayer I have spoken something already for the satisfaction of the vulgar Reader concerning the weapons against Sathan and the power which some wicked men may have over him and the meanes and wayes both wicked and warrantable by which he is or may be cast out and dispossessed Chap. 4.4 § 1. qu. 1 2. and Chap. 7.22 § 3. qu. 1 2 3. and Chap. 8.16 qu. 1 2. and verse 28. § 1 2. and Chap. 12.22 § 2. Our Saviour here saying If yee have faith yee Quest 2 may remove Mountaines may move this question Whether the Apostles or any other did ever remove Mountaines First certainly the Apostles would have removed Answ 1 Mountaines if they would because Christs words are true and they had a particular perswasion through faith to effect this or that miraculous thing Secondly others farre inferiour to the Apostles in faith and holinesse have removed Mountaines as followes by and by and therefore no doubt but they could have done so also if need had required Answ 3 Thirdly many things yea many great things certainely were done by the Apostles which are not recorded and therfore we know not but they may have removed Mountaines although no such thing be upon record Answ 4 Fourthly greater things then these were done by the Apostles and are recorded to have beene done by them as to restore the dead to life for to call backe a soule to the body is more then to remove a Mountaine and therefore if they did not remove mountaines yet without doubt they could have done Answ 5 Fifthly Eusebius Eccles hist lib. 7. cap. 25. relates that one Gregory a
words where the carkase is that is the body there will the Eagles that is the spirits of the blood be gathered together The absurdity of this exposition is clearely shewed by Mr. Foster in his spunge to wipe away this Weapon salve and J doe not beleeve that Mr. Floud who so stoutly maintaines the lawfulnesse of that wonderfull salve against him will defend this exposition or undertake to prove this to be the sense of this place Secondly Origen by the carkase understands Answ 2 the Church by the Eagles the Doctors of the Church and by their gathering together their union and consent in the faith of CHRIST crucified Thirdly some by Carkase here understand the Answ 3 passion of Christ by the Eagles the Saints and by their gathering together the efficacie of his merits sufficient for all Hierome Fourthly others understand this place to be an Answ 4 adumbration of the day of judgement by the carkase understanding CHRIST the Iudge by the Eagles the soules going to judgement and by the gathering together the generall judgement Thus Chrysost Hilar. Ferus Aretius Stella Maldonat Fifthly others interpret this place of the Saints ascending Answ 5 up into heaven whether Christ hath carried his humane body which suffered death for us that where CHRIST now is there all his Saints shall ascend and be hereafter Thus August and Gregor and Muscul And this seemes to be the truth for the Disciples Luke 17.37 had asked Christ whether the Elect should he taken To this Christ answers wheresoever the body is c. In which similitude we must observe That as the nature of the Eagle is to flye unto the carkase though it be farre off so the faithfull and heavenly Eagles above all things long to feed of Christ and to be where he is And againe as the Eagle is content with the carkasse in what place soever it is so the Elect regard no more nor more then this to be where CHRIST is VERS 30. Vers 30 And then shall appeare the signe of the Sonne of man in heaven What is meant by the signe of the Sonne of man Quest I dare not undertake to determine this question Answ but in the handling of it will onely doe as many more have done before me that is shew the opinions of others and which of them J rather adhere unto First Lyranus thinkes that this signe shall be the Answ 1 signe of the Crosse and Speare and nailes and other instruments of Christs death altogether and not any one of them onely Secondly Lactantius is of opinion that before Answ 2 Christ descend to judgement Cadet repente gladius é Coelo a sword shall suddenly fall from heaven that the righteous may know that the Captaine of the Lords hoast is comming Lactant. lib. 7. Cap. 1. Thirdly Zaga Zabo the Aethiopike Bishop Answ 3 saith That CHRIST shall beare the crosse before him in manu gladium and a sword in his hand to avenge himselfe upon his crucifiers and all the enemies of his Crosse Damianus de morib Aethiop Answ 4 Fourthly some by this signe understand the signe of the Crosse onely but yet with some differences For I. â—ome thinke this signe shall be the signe of the Crosse in mens foreheads II. Others think that this signe shall be a banner with the signe of the Crosse in it displayed before in signe of victory Gloss interlin III. Others avouch that the Sonne of man shall appeare in the day of judgement with a Crosse borne before him Bellarm. de sanct Lib. 2. Cap. 28 et Rhemist in hunc locum et Chrysost et Muscul And Chrysostome renders the reason why this sign of the Crosse shall appeare namely for the justification of Chrst when he shall enter into judgement with his enemies as if a man being hurt by the throwing of a stone at him should bring the stone along with him unto judgement for the quicker convincing and greater confusion of him that threw it at him Musculus thinkes that it shall be borne in triumph against all the wicked and also against the Prince of the world himselfe both to shew the freedome and deliverance of the Elect and also to declare unto all the world that this JESUS which was crucified is the Almighty Lord of Heaven and Earth Answ 5 Fifthly some thinke that by this signe is meant the very body of CHRIST having the testimonies of his sufferings upon it that is the wounds of his hands and feet and side and Chrysostome thinkes that this may be And Dr. Willet doth incline to this rather then the former although simply he assents to neither It is more like saiâ—h he that Christ at his comming should shew the markes and prints of the nayles and speare in his body then the signe of the Crosse for those were felt and seene in his body after the Resurrection so was not the other but it is a bare conjecture without any ground of Scripture that the wounds are either now in Heaven to be seene in the glorious body of Christ or that they shall be beheld and looked upon in the day of Judgement The wicked indeed shall behold him whom they have pierced but it followeth not thereupon thâ—t he shall appeare as pierced How is it possible that either the body of Christ being perfectly glorified should still retaine any spots or blemishes or that they could be espied in so glorious a body which with the brightnesse thereof shall obscure the Sunne Answ 6 Sixthly our Ecclesiasticall Expositors doe understand the signe of the Sonne of man to be the Sonne of man himselfe Caelesti potentia praeditus quasi signo in sublime erecto c. Being endowed with celestiall power as with a signe he shall turne the eyes of the world towards him Calvin et P. Martyr Answ 7 Seventhly the signe of the Sonne of man in the heavens is nothing else as J conceive but his conspicuous and glorious appearing who shall come in great glory as a signe in the heavens to be seene of all the world Now I cannot imagine that it signifies any such visible signe as is formerly conceived in the five former answers because it is said Mark 13.19 and Luke 21 27. Then shall they see the Sonne of man Whereby it appeares or at least seemes that the signe of the Sonne of man is the Sonne himselfe in his glorious appearing Eighthly it is great presumption so boldly to Answ 8 affirme as Bellarmine doth that it shall be the signe of the Crosse having no Scripture for it at all Other signes we find that Christ hath appeared with as the signe of the Raine-bow Revelat. 10.1 with a two edged sword Revelat. 1.16 and with a booke in his hand Revelat. 10.2 Now wee have more reason to beleeve that Christ may appeare with those signes by the which he hath sometime shewed himselfe then they have for the signe of the Crosse VERS 31. Vers 31 And he shall send his Angels with a great
that number who could and would performe these good workes nor who could but would not performe them and therefore it is necessary that there should be some middle place that is Limbus infantum betweene the glory of heaven and the torments of hell for these Infants His Argument seemes to be this Whosoever are sent unto hell fire are to be reckoned up with those who could but would not performe the workes of charity and mercy But children are not of this number Therefore children shall not be sent into hell fire First the Major is the Jesuits not our Iesuses Answ for in CHRISTS words we onely read that those who would not exercise these workes of charity should be cast into hell fire and not contrarily that all who are cast into hell fire would not exercise workes of charity Secondly we may distinguish of this word Answ which he useth Connumerari to be numbred together or to be reckoned up with such or such for this is twofold to wit I. Connumerari in peccato to be numbred together in sinne that is to commit the same kind of sinnes and thus drunkards are reckoned up with drunkards and swearers with swearers and fornicators with fornicators and theeves with theeves and the like Now in this sense the Major is false for undoubtedly other sinners besides unmercifull and uncharitable men are cast into hell fire and therefore why not Infants stained with mans first transgression II. Connumerari in poena to be numbred together in punishment that is to be tormented with the same kind of punishment wherewith others are tormented Now in this sense the Minor is false for into the same fire are cast murderers swearers drunkards adulterers lyars and idolaters and therefore why not children polluted with originall sinne Cham. t. 3. de poenis peccati lib. 6. Cap. 4. § 9. 10. fol. 165. Argum. Now on the other side we urge this place to prove that Infants dying without the pardon of originall sinne are condemned to hell where they are sensible of torments and shall insufferably be tormented We argue thus CHRIST shall say to the goates on his left hand that is to those who are condemned Depart from me yee cursed into everlasting fire prepared for the devill and his Angels But of this number are Infants which are condemned to hell Therefore they shall suffer torments in everlasting fire If the Reader would see this argument opposed and the reply answered let him reade Dr. Willets synops fol. 877. VERS 46. Vers 46 And those shall goe away into everlasting punishment but the righteous into eternall fire How doe the wicked enter into hell and the Quest 1 godly into heaven By the powerfull and commanding voice of CHRIST which is of that force Answ that neither the greatest rebell that ever was amongst men nor all the devils in hell shall be able to withstand it How can these words The wicked shall goe into Quest 2 everlasting punishment stand or accord with those of the Prophet The Lord is mercifull and will not be angry for ever Ierem. 3.12 The Prophet speakes of Gods anger in regard of those who repented Answ for with such God will not be angry for ever He chastens indeed the faithfull when they sinne but it is but with temporall punishments as is evident from Esa 5.7 and Ierem. 18. and Ezech. 18. and when they repent and turne unto him then he repents him of his punishments and corrections and turnes unto them in love Now Christ speakes here of perverse and obstinate sinners who will not by the long suffering of God be led unto repentance and unto whom God will be a swift and severe Iudge CHAP. XXVI Vers 1.2 VERS 1 2. And it came to passe when IESUS had finished all these sayings he said unto his Disciples ye know that after two dayes is the Feast of the Passeover and the Sonne of man is betrayed to be crucified Sect. 1 § 1. After two dayes is the Feast of the Passeover Quest 1 From whence was this Feast called the Feast of the Passeover Answ Not A passione from suffering as some thinke but from passing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is Pesaech which comes from the root Pasach Transiit or Transultavit to passe over For from Exodus 12. it appeares that First the children of Israel that night went forth with hast out of Egypt And Secondly that the Angell who slew the first borne of the Egyptians did that night passe over the houses of the Israelites seeing their doores sprinkled with blood Yea Thirdly this their Passing out of Egypt was a Type of Christs passing from this world to his Father as thinkes Carthusian s pag. 204. b. Quest 2 How may the Evangelists be reconciled who in shew seeme to differ in the laying downe of this History For in this verse St. Matthew saith that after two dayes was the Feast of the Passe-over but verse 17. he saith that this was done in the first day of unleavened bread which St. Marke expounds to be the first day of the Passe-over And therefore St. Matthew seemes to contradict himselfe in the one verse saying that it was two dayes before the Passe-over in the other verse that it was the first day of the passe-over Againe St. Iohn Chapt. 13.1 saith this was before the Feast of the Passe-over St. Marke Chapt. 14.12 saith it was on the first day of unleavened bread when they killed the Passe-over which seemes to crosse one another For the reconciling of these Answ we must observe these things namely First that the Hebrewes begun their day at even as appeares by Levit. 23.32 Secondly that the Passe-over according to the Law was to be celebrated upon the fourteenth day of the first moneth Nisan as appeares Exod. 12.6 18. And from the beginning of that day that is from the Euen they were wont to eate unleavened bread Thirdly CHRIST celebrated the Passe-over upon that day which was prescribed by the Law because he would be subject to the Law in all things Fourthly the day of preparation was the day before the Passe-over which answers to our Friday See after verse 17. Fifthly the first day of unleavened bread was the fourteenth day of the moneth Nisan which was the first day of the weekely Feast of the Passe-over For the celebration of this Feast continued seven dayes Now this fourteenth day of the moneth Nisan is not to be understood from the beginning of the day that is from the setting of the Sun of the thirteenth day but from the last part of it and in this last part was the Lampe killed and eaten betwixt two Evens according to the Law Exod. 12.6 And therefore this was done in the former part of the first day of unleavened bread that is about sun-set of the thirteenth day of the Moneth Nisan Let the Reader for a more full satisfaction of this question looke upon Sharp symphon 330. See also Carthus s pag. 108. a. and
Elements We answer Answ Not in respect of place or coexistence but by sacramentall relation on this manner When a word is uttered the sound comes to the eare and at the same instant the thing signified comes to the mind and thus by relation the word and the thing spoken of are both present together Even so at the Lords table Bread and Wine must not be considered barely as substances and creatures but as outward signes in relation to the body and blood of Christ and this relation arising from the very institution of the Sacrament stands in this that when the elements of bread and wine are present to the hand and to the mouth of the receiver at the very same time the body and blood of CHRIST are presented to the mind Thus is CHRIST truly present with the signes Secondly in respect of the Communicants to whose beleeving hearts he is also really present as was shewed before Quest 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Reader would see illustrated what kind of presence this is let him read Perkins reformed Catholike of reall presence Page 186 187 c. Quest 20 Wherein doe we and the Papists differ concerning the reall presence Answ We dissent not touching the presence it selfe but onely in the manner of presence for though we hold a reall presence of Christs body and blood in the Sacrament yet doe we not take it to be locall bodily or substantiall but spirituall and mysticall to the signes by Sacramentall relation and to the Communicants by faith alone On the contrary the Church of Rome maintaines Transsubstantiation that is a locall bodily and substantiall presence of Christs body and blood by a change and conversion of the bread and wine into the said body and blood and that wheresoever this Sacrament is administred that is if this Sacrament were celebrated in all the Cities and Towns and parts of the World at one and the same instant in all those places were Christ bodily locally and substantially present Now this we deny and they thus hence endeavour to prove it Our Saviour in the institution of his Supper Object 3 commanded these words to be said This is my body Therefore if his words be true wheresoever his supper is celebrated there his body must needs be and consequently every where at once if the Sacrament at once were every where celebrated That which was spoken by our Saviour Answ and must be understood figuratively and tropically they take literally and properly Now that the words are figurative and not proper it well appeares First if we compare this action which he did then institute with that which he did at the same time make an end of and which was a type of this The Lords supper succeeded the Passeover As then of it he spake figuratively when he said I have greatly desired to eate the Passeover with you So when he said This is my body he could not but speake figuratively And as the Lambe which he did then eate and instead whereof he did institute the bread was the Passeover namely Sacramentally So the bread Sacramentally is the body of Christ Secondly it appeares also by the phrase of speech used by St. Luke 22.20 and by St. Paul 1 Corinth 11.25 in speaking of the other part of this Sacrament This Cup is the new Testament in my blood Now to speake properly neither was the Cup nor the wine in the Cup the New Testament And therefore if the phrase used concerning the Cup must needs be understood figuratively and tropically then why not also the phrase concerning the bread Thirdly it cannot be denied but that CHRIST in giving the bread and saying This did shew forth bread yea such bread with all its accidents as he gave And therefore either I. Did he then call the bread alone his body and if so then is the speech figurative because he calleth that his body which is not his body Or II. He did then call the accidents of the bread alone his body And if so which no man durst ever yet avouch the speech also must needs be figurative Or III. He did then call both together that is the bread and its accidents his body And if so it is figurative in like sort seeing that the substance of the bread could not be the body of CHRIST much lesse the accidents either alone or with the bread Or IV. He did then call neither the bread nor the accidents thereof his body but some other thing And if so then out of all question there is then a figure whilest shewing one thing and calling it his body he would notwithstanding haue another thing farre different from it to be understood by the name of his body And thus howsoever they expound the words they must needs confesse a Trope and Figure in them Against this Bellarmine de sacrament Euchar. Object 4 lib. 1. cap. 9. objects Christ the institution of this Sacrament said unto his Apostles after he had given thankes and blessed the Elements This is my body that is that which is contained in this bread or under the formes of this bread is my body And therefore these words must needs be taken properly not tropically This he further proves by three reasons viz. First because it is not the manner of the Scriptures to set downe flat Precepts and Commandements and directory rules in obscure tearmes or figurative speeches but plainly and evidently Therefore it is not like that Christ being now to prescribe unto his Apostles the perpetuall Law and forme of this Sacrament would speake obscurely Secondly because although he spake often to the Pharisees by parables and signes yet there was no cause why he should now so do none being present but his Apostles Thirdly because neither these words This is my body nor any other speech of Scripture is to be taken figuratively unlesse either some other Scripture doe shew it so to be taken or it be repugnant to some Article of the faith as this speech of Christ is not For whereas the Protestants alleadge that it is contrary to Christs ascension yet we Catholikes doe both believe that Article and also hold the reall presence of Christ notwithstanding Bellarm. Cap. 9. Argum. 3. First the Cardinall doth here strangely overshoot Answ 1 himselfe and commits a grosse Soloecisme in affirming that which he denies or confirming and proving that which he undertakes to overthrow His assertion is That these words This is my body must needs be taken properly and not figuratively or tropically and he gives them this proper interpretation That the pronoune This doth neither signifie bread nor body nor yet accidents properly but This that is saith he under these accidents is my body as he sheweth by an example which proueth that this is so plainly a figurative speech as when a man promiseth his friend the use of his purse doth figuratively meane the money in his purse Let the Reader read Bellarm. Lib. 1. de Euchar Cap. 11. § Nota