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
one 3dly others answer that St. Mark restraines that unto one Mary which was common to her companions Answ 3 naming her onely as the chiefe of all or unto whō Christ more purposely appeared Pareus s VERS 2. And behold there was a great earthquake Verse 2 for the Angell of the Lord descended from heaven and came and rolled backe the stone from the doore If the studious Reader would see what application may be made of this Earthquake let him read Chē harm part 2. Gerard. pag. 248. b. And if he would see how hence Bellar. would prove that the body of Christ doth not occupy any place but that he may be at once intirely in regard of his humanity in many places r I eferre him to Chamier tom 2. de corp Christi lib. 6. Cap. 7. pag. 211. a. § 22 23. VERS 6. He is not here for he is risen as he said Verse 6 Come see the place where the Lord lay He is not here for he is risen Quest 1 It is questioned and controverted betweene us and the Church of Rome whether it imply a contradiction for on body to be whole and entire at the same time in many places Answ 1 First hereunto the Papists say that the body of CHRIST may be and is in many places at once locally and visibly and that his flesh is at the same time in heaven and in earth in the Eucharist Bel. de Sacram. Euchar. lib. 3. Cap. 4. Answ 2 Secondly we affirme that it implies a contradiction to say what they doe herein and we prove it hence thus The Scripture plainly saith that Christ hath a true naturall body and in all things like unto us Hebr. 3.17 Therefore neither can his body being a true humane body as ours are be in many places at once neither can it chuse but occupie that roome and place where it is The Angell said He is risen he is not here but it had beene no good argument to say he is risen and gone to another place and therefore he is here if so be the body of CHRIST might be in many places at once The Scripture then hath defined it that Christs body is in one certaine place Wherefore to say that Christ hath a true natural body and yet retaineth not the naturall properties of a body or that he hath and hath not a true naturall body is to speake contradictions Jf the Reader would see this Answer of ours impugned and the oppositions answered Let him read Dr. Willet synops controv general 10. de Euchar. quc 1. pag. 611. c. Amos Bellarm. enervat tom 3. pag. 135. The Angell by telling the women here that Christ was risen againe from the dead doth give occasion unto us to consider a little of the Resurrection of Christs body Our Questions here abouts shall be these Quest 2 What and how many are the parts of Christs Resurrection Answ There are two parts of thereof namely First Vivification which was the conjunction of the body and soule of Christ together againe by the power of God Iohn 2.19 and 10.18 And is therefore attributed to the Father Romans 6.4 and 8.11 and Acts. 2.24 although as it is opus ad extra it is common to all the three persons of the blessed Trinity And Secondly a going out of the Sepulchre for Christ being restored againe unto life and all obstacles which might hinder his Resurrection being removed againe by an Almighty power he came gloriously out of the grave or tombe wherein he was laid Matth. 18 2. Quest 3 What are the Causes of Christs Resurrection Answ 1 First the glory of God and Christ Iohn 17.1 and Romans 1.4 And Answ 2 Secondly the fulfilling of the Prophesies Psal 16.10 Matth. 12.39 and 17.13 and Acts. 4.24 And Answ 3 Thirdly to shew that he is the Resurrection or that we are raised from death unto life by the power of Christ Iohn 11.25 And Answ 4 Fourthly because Christ hath now fully satisfied for sinne and where there is no sinne there is no death Romans 6.10.23 And Fifthly he rose againe for the discharging and executing of his Offices because part of them were principally to be performed after death Read Answ 5 Psal 110.4 and 45.7 and Esa 97. Luke 1.33 and Rom. 8.34 And Sixthly that it might certainly and evidently Answ 6 appeare that Christ overcame the Devill sinne and death And Seventhly the last cause of Christs Resurrection Answ 7 was our salvation Romans 4.25 What were the fruits of Christs Resurrection Quest 4 First the fruit of Christs Resurrection which Answ 1 respects himselfe is this namely that having suffered for us hee is made partaker of a glorious life for us And Secondly the fruits of Christs Resurrection respecting Answ 2 us are these to wit I. An effectuall application of his righteousnesse and satisfaction performed for us Acts. 13. and Rom. 4.25 and 1 Cor. 1◠18. And II. Our regeneration and sanctification by the holy Spirit Rom. 6 4 5. Colos 3.1 and 1 Pet. 1.3 And III. A demonstration and obsignation of our Resurrection unto life eternall Rom. 8.11 and 1 Cor. 15.13 and Revel 1.5 And IV. Consolation against all affliction yea death it selfe Iob. 19.25 and 2 Tim. 2.8 And V. A certainty of the defence and full glorification of the Church Iohn 14.3 Why doth the Lord now adayes rather use the Quest 5 Ministery of men then of Angels in confirming and Preaching the truth of CHRISTS Resurrection First because our infirmity and weakenesse cannot Answ 1 beare the light or aspect of Angels as we may see by these women who were afraid when they saw the Angell verse 5. Secondly the Lord doth this for our greater Answ 2 consolation that we hearing them who are of the same nature with us and sinners like us may be raised up to comfort Thirdly this is done because the Lord would Answ 3 have an accesse to his heavenly doctrine made manifest and laid open unto all men in the ministery of the word and not peculiar Revelations to be expected or sought for by Angels Romans 10.6 Fourthly the Lord hath appointed that Christ Answ 4 should be preached unto us by the Ministery of men not of Angels because he would have all glory to be reserved unto himselfe as in merit so also in the application of the benefits of the Gospell for in this his power is wonderfully shewne that against the gates of hell he opposeth weake men Fifthly this was done also that people might Answ 5 reverence obey and receive the Ministers as the Messengers and legates of Christ and on the other side that Ministers might embrace and love their people with a sincere and fatherly affection Sixthly if Christ and the Gospell should be Answ 6 preached unto us by Angels it were necessary that they should use a humane not an Angelicall speech unto us and hence the Angels appeared here in an humane forme when they were to publish and preach the Resurrection of Christ
impenitency all which wee have plunged our selves into by giving way unto sin and which we of our selves are not able to redresse 3. Eternall death and destruction both of body and soule for ever and ever b Rom. 2.7 Fourthly these things considered remember whether we have cause to hate our sinnes or not bee they never so deare unto us that thus pollute us that thus provoke the Lord against us that thus captivate and inthrall us yea thus subject us unto evils temporall spirituall and eternall And thus much for the first part of our preparation unto repentance the dejection and humiliation of the heart the second followes The second part of our preparation unto Repentance is the erection or raising up of the heart for except the heart bee comforted and cherished this DEIECTION will prove DESPERATION It may here bee asked whence this comfort Quest 7 flowes unto us or whereupon it is built I answer Answ our consolation is founded upon the hope of pardon by Christ for the truely dejected sinner may argue thus he that is truely humbled and contrite for his sinnes committed and is truely carefull to finde out all his transgressions desiring also and endeavouring to leave and loth every thing that is evill he may hope and expect mercy from God in through Christ because Christ hath called such unto him and God hath promised to receive such But I am such an one I sorow for my sins and desire with the prodigall child to returne unto my father c Luk. 15.18 therfore I know God will receive me as hee did him and pardon mee as hee did Paul d 1 Tim. 1.13 in and through the merits mercies of Christ Thus the heart is to bee cherished by the comfortable promises of the Gospell least otherwise our humiliation drive us to despaire and on the contrary this sweet musicke is unprofitable before the heart be truely dejected and teacheth us to presume and therefore to avoid presumption as well as despaire as the more usuall and dangerous wee must remember that the promises of mercy belong onely unto the truely penitent and therefore untill wee bee such as are spoken of before we have no right nor interest in these promises at all And thus much for the first generall part of Repentance which is Preparation The second part of repentance is RESOLUTION Here a question may be propounded Wherein doth this our Resolution consist Quest 8 I answer in three things first deplorando Answ in bewailing of our sinnes Secondly devovendo in forsaking our sinnes Thirdly implorando in imploring the assistance of God for strength against our sinnes First our Resolution doth consist Deplorando in the deploring and bewailing of our sinnes or in the confession of the filthynesse and errours of our former life and here beginnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true change and renovation of the minde Hence it may be demanded Why is the confession of our sinnes necessary Quest 9 unto true Repentance I answer first because all promises of pardon Answ 1 are made unto such as confesse their sinnes and depend upon this condition thus Salomon praies If thy people shall returne unto thee and say we have sinned and have done perversly wee have committed wickednesse then hee thou oh Lord gracious unto them e 1 King 8.47 and againe the same Kingly Preacher from God prophecieth that he that covereth his sinnes shall not prosper but who so confesseth and forsaketh them shall have mercy f Prov. 28.13 Secondly because wee cannot aright determine Answ 2 to leave our sins untill we have found out and confessed the sins that are to be left Thirdly because our repentance is not a bare Answ 3 determination onely to leave our sins but also a promise thereof and that made unto God and therefore it is necessary that confession of sins should be made unto him thus Dauid confesseth his sin I have sinned g 2 Sam. 12.2 and hee promiseth that he will doe thus so often as hee offendeth his God because otherwise he cannot be assured of pardon h Psal 32.5 this was the practise of the Publicane Lord be mercifull unto me a sinner i Luk. 18.13 and of the Prodigall I have sinned against heaven and against thee k Luk. 15. and am not worthy to bee called thy child Quest 10 It may againe be asked Doth every confession of sin argue a true change of the minde or if not then what confession doth I answer that confession of sin which begins this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ is thus qualified First it is an ingenuous confession of our sins judging and condemning our selves for our iniquities l 1 Cor 11 32. not denying them as some doe or excusing them as others doe or extenuating mitigating or lessening them as a third sort doe but truely acknowledging both the evill of sinne and the evil of punishment deserved for sinne Secondly it is an humble confession not shaming to confesse sin as some doe but in humilitie of soule and spirit confessing our transgressions unto the Lord. Thirdly it is a contrite and a sorrowfull confession because wee are destitute of all hope in our selves and we have not deserved any favour or mercy from God because we have thus wickedly and wretchedly provoked him by our iniquities thus Ezra and Daniel with wet eyes and blushing cheekes confesse their sinnes and the sins of the people unto God m Ezra 9.6 Dan. 9.3 Confession without Contrition neither pleaseth God nor profiteth man but where they are conjoyned there is a promise of mercy the Lord having assured such that he will dwell with thē for ever n Esa 66.2 Confession is the speech of the tongue Contrition is the speech of the heart now it is the heart that God requires together with the tongue not the lips alone my sonne saith God give me thy heart a Pro. 23.26 for I care not for those who draw neere unto me with their lippes if their hearts be far from me b Mark 7.6 Secondly our Religion doth consist Devovendo in vowing and solemnely promising something unto God and this perfects and finishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this true change and renovation of the mind Quest 11 Hence it may bee inquired What it is that must bee vowed or solemnly Promised unto God Answ I answer two things First to forsake sin for ever Secondly to obey God in newnesse of life all our dayes First we must promise unto the Lord to abstaine from sinne for tearme of life and if hee will be pleased to pardon our former sinnes that wee will offend him no more This is true repentance praeterita plangere plangenda non iterare so Ambrose or non perpetrare so Gregory to bemoane and lament our by-past sinnes and never to iterate or againe commit those sins that are thus bewailed yea without this forsaking of sin there is no right repentance and hence our
l Daniel 5. this was in Esau he wept sore m Gen. 27.38 yet obtained no mercy n Heb. 12.17 because obedience was wanting II. Neither the confession of the tongue is acceptable unto God without service in the life for Cain could confesse his sinnes to be great o Gen. 4.13 and Saul acknowledge his iniquity unto the Prophet with a peccavi p 1 Sam. 15.24 I have sinned yea Iudas doth confesse his particular transgression for which he is sorry in these words I have sinned in betraying of innocent blood q Matth. 27.4 but yet none of these received either benefit or comfort by this their confession because it was not accompanyed with obedience III. The externall humiliation of the body availes nothing without this neither for Ahab humbled himselfe in dust and ashes r 1 King 21.27 and yet was slaine not long after ſ 1 King 22.35 IV. Affection unto religion without zealous obedience is not gratefull unto God for Agrippa was halfe perswaded to become a Christian t Act. 26. and Herod in practise as well as affection was halfe a Christian for he heares Iohn Baptist gladly and doth many things and abstaines from some sinnes u Mark 6. like the stony ground that sends forth a blade and grasse x Matth. 13. yet all this profits them not so long as true repentance and sincere obedience is wanting in them And thus our repentance must bee true Secondly our repentance must be timely and mature begunne betimes without procrastination or delay while it is said to day while we have life while we have hope in regard of Gods gracious invitations remembring that repentance is not in our power wee cannot turne unto God when we will yea the longer wee delay it the more unfit we are to performe it Nam qui non hodiè cras minus aptus erit he that is not in fit case to repent him to day will be more unfit to morrow and therefore call upon God while thou mayest be heard approach unto him while the doore is open y Matth. Obiect It may here be objected Deliberandum est diu quod statuendum est semel nothing is to bee done rashly and that which is but once to be done had neede be undertaken with a great deale of deliberation festina lentè make not too much hast is a good rule Relapses are dangerous and therfore men had neede beforehand to beware sat citò si sat bene if we repent truely at any time we tepent soone enough a King must not wage warre with a Potent Foe but upon mature deliberation neither is a man to lay the foundation of a building untill seriously in his thought hee have considered how he shall be able to reare up the edifice and therefore Repentance being a weighty worke of great importance it is not so suddenly to be undertaken I answer first there is a great difference betweene Answ 1 Deliberation and Delay the latter feares and neglects the former considers consults and then speedily effects and undertakes Secondly deliberation concerning repentance may be two fold First an poenitendum whether thou must or ought or shalt repent or not now this is not to bee doubted of and therefore there needs no deliberation but rather a quick and speedie determination in the particular because without repentance there is no hope of mercy or remission or eternall salvation Secondly quomodo poenitendum the second deliberation is how we must repent and this is twofold 1. First quibus viribus by whose power thou must repent there is no neede of deliberation heere neither art thou at all to doubt of this because all sinners must acknowledge these two things first that of themselves they have no power to repent and this is necessary to bee confessed least otherwise they presume that they can repent when they will and therefore may procrastinate the worke Secondly that repentance is wrought in them by God alone who is able to convert when and whom he pleases this wee must undoubtedly acknowledge also least otherwise the sight of our sins and the sense of our owne insufficiencies cause us to despaire thus the Prophet praying for the people frames his petition turne thou us oh Lord unto thee and then we shall be turned a Lam. 5.21 as if he should say we are not able of our selves to repent and therefore it thou oh Lord leave us unto our selves we shall never be converted but thou art able to worke true repentance in our hearts and therefore if thou wilt bee pleased to take the worke in hand then wee are certainely assured that we shall be truely turned 2. Secondly quibus laboribus wee must consider what is required unto true repentance and here onely Deliberation is seasonable and needfull for this is indeede seriously to be considered of wee must observe the requisite conditions unto conversion that we may be the more careful stare pollicitis to performe our promises and to keepe the conditions required of us The conditions of this obligation made betweene God us in Repentance are these First to denie our selves and confesse our selves wholy only subject to the wil command of the Lord. Secondly to take up our crosse of what nature or kinde soever that is patiently to endure and undergoe all afflictions that the Lord shall please to exercise us with all whether in body or goods or good name Thirdly not to esteeme our lives deare unto us when God calls for them whether by a naturall or a violent death Fourthly to persevere in the service of the Lord unto our lives end Fiftly to oppose our selves unto Sathan the world and the flesh and to strive against all sin alwaies even unto blood b Heb. 12.4 And thus therefore I conclude this objection the Thesis is to bee granted that we must repent and that by and by without delay the Hypothesis is to be considered and meditated of but ut muniaris non ut cuncteris that is thou must not so deliberate upon the worke that thou delay it but so seriously consider of it that thou mayest the more carefully arme thy selfe both to overcome all impediments that might hinder thee from the perfecting of it and also to accomplish what the Lord expects from thee and what thou hast resolved to put in execution And thus our repentance must be mature and timely as well as true Thirdly our repentance must be constant for it is not true except it endure unto the end and therefore we must be perseverant c Ephes 6 18. Heere a question may bee made why must Quest our repentance bee perpetuall for terme of life I answer First because otherwise it shall not Answ 1 be crowned with a crowne of glory d Matth. 24.13 finis coronat opus the end proves the truth of the work and therfore hee that lookes backe and proves retrograde is not worthy of this reward
earthly and temporall blessings and therefore wee must not expect so to bee rewarded our life is hid with God Coloss 3.3 and consisteth not in the abundance of earthly possessions Luk. 12.15 Life eternall onely being absolutely called Life Wherefore we must await for our Crowne and recompence untill we come thither Thirdly prosperitie in temporall things seldome Answ 3 proves good at least often proves hurtfull for us in regard of our spirituall estate and condition as appeares by these two particulars First Prosperitie doth often take off and abate the edge of our affections unto God making us say as Peter did bonum est esse hîc It is good for us to stay here e Matth. 17.4 or as another sayd Haec faciunt nos invitos mori wee unwillingly depart from these although it be to go unto God Thus Prosperitie in worldly things bewitcheth us with the love thereof but adversity and povertie weaneth us from the world and maketh us weary of it Secondly Prosperity drawes us into sinne hence Adam was easily seduced in Paradise and David when he was quietly seated in his throne and Salomon when silver was as plentifull as the stones in the streets very few there are that can rightly beare themselves in an equall and just ballance in the time of plentie and abundance yea many there are who can carry themselves fairly soberly modestly and unblameably in povertie and a low estate who runne headlong to destruction by some sin or other when they are great or rich And therefore they erre and decline â recto from the truth who being poore serve God that they may be made rich for this should not be done neither should great things bee expected in this life f Ierem. 45.5 because we know not how banefull riches may prove unto us wee must bee content with those generall promises that God hath made unto us that we shall have food and rayment and that wee shall want nothing that the Lord sees and knowes will bee good for us and unto us and that he will lay nothing upon us but what hee will enable us to beare yea that all things shall worke together for the best unto us in this life and we shall be made eternally blessed in the life to come VERS 4. Blessed are they that mourne Vers 4 for they shall be comforted Blessed are they that mourne c. Peccata Ingentibus non solum peccata remittit panas sed solationem retribuit Deus g Chrysos variis To those that mourne for their sinnes God doth not onely grant remission of the guilt and punishment but also comfort and consolation If this promise be true how comes it to passe Quest 1 that the faithfull and godly cannot draw joy and comfort from it in the time of their mourning The causes why the children of God doe often not conclude true and solide consolation unto themselves from hence in the day of sorrow Answer are these First sometimes some strong and powerfull temptation that doth so strongly and frequently assault them that they cannot enjoy the comfortable sight and light of the Sunne for that thicke cloud that thus doth interpose it selfe Secondly sometimes the remainders of infidelitie which abide in the faithfull hinder them from laying hold upon this saving comfort by a sure and certaine faith Thirdly the conscience of our owne proper indignitie and unworthinesse of this comfort principally after the committing of some grievous sinne David and Peter weepe and that bitterly but cannot for this cause speedily apply comfort unto themselves Quest 2 How is this promise of comfort accomplished unto those that mourne for their sinnes Answ It is fulfilled and performed foure manner of wayes First when God tempers and allayes the sorrowes and afflictions of those that mourne according to the measure of their strength that is layes no more upon them then they are able to beare h 1 Cor. 10.13 Secondly when God removes the griefe with the causes thereof Thus hee comforted Manasses by delivering him out of the hands of the King of Assyria and bringing him againe to Jerusalem into his kingdome i 2 Chro. 33.13 Thirdly when God gives inward comfort to the heart conscience by his word or by his Spirit making his children even to rejoyce in tribulation k Rom. 5.3 Thus Saint Paul sayth that in Asia hee was pressed out of measure above strength insomuch that he despaired of life 2 Cor. 1.8 yet God comforted him in his tribulation that he might bee able to comfort them which were in any trouble by the comfort wherewith hee himselfe was comforted of God 2 Cor. 1.4 yea as the sufferings of Christ did abound in him so his consolation also abounded by Christ. 2 Cor. 1.5 Fourthly this promise of comfort is accomplished when God by death puts an end to all the miseries of his children bringing their soules to eternall life Thus was Lazarus comforted l Luk. 16.25 and daily many of Gods dearest Saints who are onely by death freed from the miseries of this life Quest 3 How must we so mourne that we may be sure to bee comforted Answ If we desire this two things are to be regarded of us the first in our persons the second in our actions or in our mourning First in personis in our persons we must labour that wee may bee made Christians such as God hath promised to comfort Christ speaking unto his Apostles sayth ye shall be sorrowfull but your sorrow shall be turned into joy m Ioh. 16.20 as if he would say it is not every one that mournes that shall be comforted but onely the members of Christ wicked and righteous men may sorrow with the same sorrow but for a divers end as both David and Cain mourne for their sins but the end of Cains teares is the punishment that he hath incurred Davids sorrow being rather for the sinne then for the punishment and therefore we must endeavour to bee made the righteous and holy members of Christ and children of God if wee desire to bee assured of comfort in the time of mourning Secondly In rebus in the things sorrowed for or in the cause of our mourning for many sorrow for that which is not to be sorrowed for As for example First some mourne invidé out of envy thus 1. some grieve for the prosperity of others as David had almost done Psal 73.2 some for the piety of others wishing that the righteous man may be taken away as not being profitable unto them or rather because his glory doth obscure their pride and therefore they are offended with him and sorrow for his presence These mourners have no promise of comfort Secondly some sorrow Avidè covetously either I. Because they have not riches in abundance whereby they might bee more able to satisfie their lusts n Iam 1.5 or follow sinne with more eagernesse freenesse and libertie which they cannot doe by reason of their
griefes whatsoever as for example First if thou bee in any temporall danger then here is thy comfort that all things shall worke together for the best unto thee x Rom. 8.28 Secondly if thou bee derided for the profession of religion the holy Comforter will afford internall consolation unto thee Thirdly dost thou mourne for the sinnes of others and art in feare for them then here is thy comfort viz. 1. If they be righteous men who have sinned and for whose sinnes thou art troubled thou must remember they stand or fall to their own Master y Rom. 14.4 2. If they bee wicked men for whose sinnes thou mournest and whose persons thou art afraid of in regard of their sinnes yet thou maist be comforted through hope What hope can we have in bewailing the sins Quest 7 of the world and of wicked men Chrysost imperf First it may be that by thy prayers tears counsell Answ 1 advice some may be converted although the Apostle feares the worst and heares bad enough of those unto whom he writes yet hee hopes the best Heb. 6.9 Secondly the audaciousnesse and boldnesse of Answ 2 the wicked in sinning shall not be perpetuall for Christ will come to judge the world and therefore hence wee may have some comfort in our mourning for the sinnes of the wicked Thirdly God will glorifie himselfe either by Answ 3 converting them from sinne or by confounding them for sinne Wherefore in regard of Gods glory wee are not utterly deprived of comfort in our sorrow for their sinnes Answ 4 Fourthly at least when wee see apparantly that they belong not unto God we then mourne no more that is if we see them die in their sins as they lived in their iniquities then wee are to cease our mourning for them and therefore in bewailing the sinnes of the world wee have this hope that either our mourning shall be turned into mirth by their amending or shal be brought to end by their death Fourthly if thou grievest for thy owne sinnes committed against thy God thou maist hearken what the Lord saith and hee will speake peace unto thee he will tell thee he desires not the death of a sinner but rather that he should turne from his sinnes and live He will tell thee that the sacrifices of God are a broken and contrite heart and such a sacrifice he will not despise z Psa 51.17 Yea thy Christ will tell thee that if thou feele thy sinnes to be a burthen unto thee that hee will ease thy shoulders of that load if thou wilt but come unto him a Mat. 11.28 Thus the Lord hath particular comforts for all the griefes of his children or whatsoever their causes of mourning be And thus we have seene the first consolation which wee have from this Blessed Comforter and that is temporall Secondly the Holy Spirit gives unto all holy mourners spirituall solace and that two wayes first by mitigating their affliction by inward comfort hence they can rejoyce in tribulation b Rom. 5.3 yea hence they can cheerfully endure death c Rom. 8.36 as we see in Paul Acts 20. and in the other Saints Heb. 11.35 c. And in the Apostles who rejoyce that God is pleased to thinke them worthy to suffer for Christs sake d Acts 5.41 Secondly by giving unto them internall peace of conscience both with themselves and with their God e Phil. 4.7 insomuch as they become thereby more then conquerers in their greatest afflictions and tryals f Rom. 8.31.37 and 2 Cor. 1.4 Thirdly this Paracletus will give unto these mourners in Zion eternall consolation in the new Jerusalem which is above where and when Death shall be swallowed up in victory and all teares wiped from off their faces g Esa 25.8 and Apoc. 7.17 Revel 21.4 And their temporal mourning changed into eternal mirth as Abraham saith to Dives of Lazarus he in his life time received paines therefore now hee is comforted h Luk. 16.25 and hence it is called everlastâ—ng consolation i 2 Thess 2.16 yea joy and comfort which the heart of a mortall man is not able to conceive off k 1 Cor. 2.9.10 Quest 8 How many degrees are there of this Eternall Consolation Answ Two to wit First from death when the spirit returnes unto God that gave it and the soule is caried by the Angels into heaven to enjoy the joyes of that celestiall paradise with Christ for ever and ever The second is from the resurrection when the body beeing united into the soule both are made partakers of that eternall blisse when we can see God with these same eyes l Iob. 19.26 having put on immortality as a garment and our corruptible bodies being made incorruptible And therefore from the consideration hereof we may see how blessed a thing it is to mourne and to want comfort for a while here on earth and how wide they shoot that thinke those happy that laugh and rejoyce here on earth Extrema gaudij luctus occupat the end of temporall joy is eternall sorrow as wee see in Dives thou in thy life time receivedst pleasure saith Abraham therefore now thou art tormented m Luk. 16 25. We see worldlings rejoyce and expose themselves wholly to profuse laughter and mirth according to that of the Prophet The harpe and the violl the tabret and pipe and wine are in their feasts n Esa 5.12 with joy and gladnesse slaying Oxen killing sheep eating flesh and drinking wine o Esa 22.13 in bowles chaunting to the sound of the violl inventing instruments of musicke and anointing themselves with the chiefe ointments p Amos 6 5.6 But all this jollity doth not argue felicity the lives of worldlings being meerely tragicall that is merry in the beginning but the Catastrophe death and misery Balthazar feasts but by and by trembles and within few houres is slaine Dan. 5.5 And many more like him spend their daies in good things and in a moment goe downe into the pit q Iob. 21.13 And therefore let us remember how vaine all the joyes of this world are and not place our felicity in them or thinke our selves happy because we enjoy them but rath r thinke blessed are they that mourne What comforts may we be supported withall Quest. 9 in the time of our sorrow What consolations may wee propound unto our selves in our distresse that we may the more patiently beare and undergoe it Ruminate in the day of mourning and time of griefe of these five things Remember first Answ that affliction is common with thee unto all the faithfull and therefore thou mayest the better beare it r Heb. 12.8 Secondly remember affliction may bee grievous to the body but it is joyous to the soule our Saviour sayth Feare not him nor that which can kill the body but feare him and that which can cast body and soule into hell fire And therefore we should not
those who offend And thirdly necessary for our selves because Non irasci ubi irascendum est peccatum peccato addere b Chrys s Not to bee angry when we should is to adde one sinne unto another Secondly is an anger against sin to wit either against Our owne proper sinnes or our selves for our sinnes and thus Bern. s 4. Psal 4.26 Bee angry and sinne not that is saith he bee angry with thy selfe for thy sinnes committed and sinne no more Our brothers sinne Oportuna est ira quae increpando convertit c Chrys s that anger is seasonable and commendable that reduceth a brother from his evill way Object Against the last particle it may bee objected He that is angry with his brother for sinning is angry with his brother which is here forbidden by Christ Answ To this Augustine answers Non fratri qui peccato fratris irascitur Hee is not angry with his brother who is angry with the sinne of his brother for sinne and the sinner are two distinct things and therefore a man may hate his brothers sinne and yet love his brothers person he may bee angry with the offence committed and yet not breake the bond of Christian charitie with the offender Chrysostome upon this place gives us these examples hereof first of Moses whose anger waxed hot for the peoples idolatry and yet hee hated not their persons d Exod. 32.19 And so againe in the matter of Korah Dathan and Abiram it is sayd that meeke Moses was very wroth e Numb 16.15 Secondly of Paul who seemes to reproach the Corinthians I speake it to your shame and yet through his whole Epistle he shewes how he loves them f 1 Cor. 6.5 And againe he calles the Galatians fooles g Gal. 3.1 but hates them not Wee may adde how his spirit was stirred in him when he saw the Idolatry of the Athenians h Acts 17.16 And thirdly the example of Christ who was angry when he saw the hard-heartednesse of the people i Marke 3.5 and scourged some at another time out of the Temple k Iohn 2.16 And this Anger is called Zeale Yea fourthly we have an example of Gods anger kindled against a holy man for want of this anger Eli hearing of his sonnes impietie admonisheth them Why doe yee such things your dealings are evill and it is no good report I heare of you l 1 Sam. 2.23 but yet notwithstanding this what sayth the Lord I will judge his house for ever for the iniquitie which he knoweth because his sonnes made themselves vile and he restrained them not or according to the Hebrew he frowned not upon them m 1 Sam. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God did not thus threaten Eli because hee would not hate the persons of his sonnes for that had beene unnaturall but because hee was not zealously moved against their sinnes And therefore there is a godly anger against our bretherens sinnes Wherein doth this anger consist which is to Quest 3 be kindled against our brothers sinne It consists in foure things Answ or is it to be moderated according to these foure Rules First let the object of this anger be lawfull or Rule 1 let it be for a just cause namely some publik evil and not a private let it bee for the honour of God of Christ of the Gospel of Religion and of profession or for something that is hurtfull to the Common-wealth or for the perverting of Justice or for the slandring or calumniating of good men or the oppressing and injuring of the poore and godly Thou must not be angry with thy brother for thy owne private cause and patient in a common evill for it is a vile thing to be provoked unto rage for a private injury and not to bee moved at all for a publike Secondly let thy anger be against Satan not Rule 2 against thy brother Cum Sathan instigat frater instigatur ad malum in illum converte iram in hunc autem mi ericordiam n Basil hom de Ira. When Sathan doth instigate and thy brother is perswaded by him unto evill be angry with him that tempted but mercifull and pitifull unto him that is tempted Be angry with the Divell as the cause of thy brothers sinne but not with thy brother who is overcome by his subtilitie and strength Thirdly this anger must arise from love not Rule 3 envie or malice because we love our brother therefore wee must bee angry with his sinne it being pernicious unto his precious soule Fourthly let this anger never be immoderate Rule 4 or unbridled anger must bee curbed as a head-strong horse with a bridle Sit ira instrumentum virtutis non domina mentis sed ancilla ad obsequium parata o Gregor Mor. 5.33 Anger must be the instrument of vertue not the instigator unto vice it must be as a dutifull hand-mayd alwayes prepared to obey not a mistresse of the minde to dominiere or command When the cause of thy anger is not good then restraine it when the cause is good then loose the reines but doe not cast the bridle out of thy hands but still restraine it that so thou mayst never breake forth into intemperate rage Sect. 4 § 6. Shall be in danger of the judgement Quest Answ What is meant here by Iudgement The word being expounded before § 3. quest 1. I here onely adde that there is a three-fold judgement Namely First Discretionis of discerning or separating the good from the evill For judgement sayth Christ am I come into the world p Ioh. 9.39 that is to divide the good from the bad Secondly Punitionis of punishment either Particular at the houre of death Or Generall at the last judgement Thirdly Remunerationis of reward when the Lord shall judge the Saints This verse neither speakes of the first judgement of Separation or of the last of Remuneration but of the second and second particle thereof the judgement of the last day For these words Hee shall hee in danger of judgement do containe the reward and punishment of unlawfull anger as if our Saviour would say anger shall not escape just punishment but shall bee arraigned and summoned before Gods Tribunall at the dreadfull day of judgement when the angry man shall not be able to answer one word of a thousand Sect. 7 § 7. Whosoever shall say to his brother Racha shall be in danger of the Councell Object Bellarmine lib. 1. de amiss grat cap. 9. objects this place to prove that all sinnes deserve not eternall death Christ sayth hee makes three degrees of anger proportioning also three degrees of punishment thereunto to wit of Iudgement Counsell and Hell fire which is threatned onely to bee inflicted upon him that calles his brother Foole Therefore there are some sinnes which doe not deserve hell fire Answ 1 First this place doth shew a difference and degree of everlasting punishment according to the qualitie and
cap. 7. and Reuchlin in lib. 1. Cabalae pag. 456. and Otho Gualtper syllog pag. 81. 82. 83. This place is strongly urged by Peltanus Object and Bellarmine lib. 1. cap. 1. and lib. 2. cap. 6. de Purgatorio and divers others for the proofe of Purgatorie Some of them briefly arguing thus If in the world to come the first and second degrees of anger here expressed shall not be punished with hell fire and yet shall bee punished with some torments then it remaines that they must bee punished in Purgatorie because after this life there is no other place of punishment but either hell or Purgatorie Bellarmine and Peltanus they dispute thus First our Saviour speakes here of punishments which are to be enjoyned unto and inflicted upon sinners by the judgement and sentence of God after this life Secondly that there are here distinguished by Christ three sorts of sinnes and three kindes of punishments and that hell fire and eternall condemnation is attributed onely to the third kinde and to the first and second more light punishments that is temporall And therefore some soules shall be punished after this life with temporall punishments to wit in Purgatory because there is no other place of punishment after death but either hell or Purgatory First wee grant that our Saviour speakes Answ 1 here of punishments which shall bee inflicted upon sinners by the judgement and sentence of God after this life But it followes not from hence that hee speakes of the temporall paines of purgatorie Chamier tom 3. fol. 1160. de Purgat cap. 6. Sect. 3. lib. 26. Scharp curs Theolog. de Purgat pag. 557. resp 2. Secondly wee deny that there are three distinct Answ 2 sorts or kindes of sinnes or punishments but rather three degrees of punishment in hell which although they bee unequall yet are all eternall as evidently appeares by these reasons First every transgression of the Law is sinne and the wages of every sinne is death Rom. 6.23 and 1. Ioh. 3.4 But to be angry rashly and to raile are transgressions and consequently sins as was shewed before And therefore in themselves are worthy of everlasting death Secondly he that loveth not his brother abideth in death that is hath no eternall life i 1 Ioh. 3.14.15 But hee that is angry with his brother unjustly loveth him not therefore he hath no part in eternall life Thirdly no raylers shall inherit Gods kingdome that is without repentance k 1 Cor 6.10 But he that sayth to his brother Racha that is idle-braine or light-head raileth therefore this sinne without repentance excludeth from heaven and consequently in it selfe is worthy of hell Willet Synops 408. Fourthly Christ speaks here of the sinne not of the punishment for to bee angry with our brother and to harme him with some opprobrious words is the fault of the sinne not the punishment thereof but every fault and guilt of sinne not pardoned doth bring upon the sinner eternall condemnation as shall elsewhere be shewed And therefore all these three degrees of sinne are guiltie of hell fire Fiftly Christ concluding this discourse commands every one to be reconciled unto his brother lest he be delivered unto the Judge and by him sent into prison from whence hee shall not come out untill hee have payd the uttermost farthing that is never as shall bee shewed by and by And therefore although there be divers unequall degrees of punishment in hell yet all are equall in regard of the eternitie and perpetuitie thereof Chamier de Purgat fol. 1160. § 5. Answ 3 Thirdly an Argument drawne from a Metataphor similitude or a resemblance is not to be stretched or urged beyond the scope or intent of him that propounds it But Christs scope here was to correct the false interpretations and expositions of the Decalogue the Pharisees restraining the transgressions of the Law onely unto the outward and more weightie commissions and acts and therefore our Saviour teacheth them that those sins which they account light and veniall as to bee angry with their brother or to reproach him by some disgracefull words are indeed great and mortall sinnes deserving hell and damnation it selfe Scharp de Purgat fol. 557. resp 2. Sadeel pag. 258. error 2. Answ 4 Fourthly if our Saviour speake here of Purgatorie where he represents divers judgements or jurisdictions of the Jewes whereof some were superiour some inferiour as the Judgement Councell and great Synedrion then it would follow hence that there are many severall jurisdictions in Purgatorie and appeales from the inferiour Judges to the superiour as was in them But this is so absurd that I never heard nor read Papist maintaine it and therefore I could wish they would thinke Purgatory it selfe as grosse Answ 5 Fifthly neither of these words Iudgement or Councell can in any respect agree or be applyed to Purgatory there not being in them the least mention or insinuation of any purging more than there is in the word Gehenna Amesius tom 2. pag. 201. Answ 6 Sixtly from this place they must either prove two distinct Purgatories or none at all for Bellarmine himselfe observes two kindes of punishments distinct from the eternall torments of hell fire And therefore if this argument bee worth the owning or maintaining he must grant two Purgatories distinct in place and situation For as the Councel is a distinct place and jurisdiction from the place of the fire of Hell as he saith so also is the place of Judgment a distinct place frō the Synedrion or Councell And therefore if the Papists contend for this that the Synedrion or Councell differs from the fire of Hell wee doe no lesse strive for this that in like manner Judgement differs from Councell and so cannot be numerically one Wherefore either they must goe set up a second and new Purgatory from this place or pull down the old one which they have so stoutly heretofore maintained from hence because this Scripture we see must either support two Purgatories or none Seventhly if this conclusion of the Papists be Answ 7 good our Saviour speakes of punishments after this life because mention is made of Hell fire then this will follow also that he speakes of the punishments of civill judgements or Courts in this life because he makes mention of a Judgement and a Councel which belong unto this life and are not in Purgatory and therefore if this be absurd and deformed so is also the former being both cut by one Last Eighthly what Fathers can they finde who Answ 8 interpret this place of Purgatory Theophilact upon these words by councell understands the consent of the Apostles in the great and generall judgement And Saint Augustine de serm Dom. in monte from this place concludes that there are different degrees of punishment in Hell Ninthly to prove Purgatory from this place Answ 9 cannot stand with some other opinions of the Papists and therefore if they could prove Purgatory hence yet they would lose
together For First in the world my fault shall be hid the better if he be gone to whom the wrong was done Secondly if he were a holy and good man then I know hee would forgive me before he died for he durst not then harbour vengeance or malice in his heart Thirdly if he were a wicked and ungodly man then 1 hee dares not goe unto God to accuse me or 2. if he durst yet God would not heare him for he heares not sinners And therefore these things considered what hurt or danger can it be unto me though he die before our jarres be composed First what will it availe thee that the wrong Answ 1 done by thee unto thy brother should by his death be concealed from the world considering that both God the Devill and thy owne conscience sees knowes and remembers it Secondly if thy brother were a member of Answ 2 Christ then certainely he would forgive thee but it doth not hence follow that thy guilt is washed away or thy sinnes pardoned by God for before him thy sinne remaines unblotted out because thou didst not reconcile thy selfe unto thy brother before hee was taken hence by death Thirdly if thy neighbour against whom thou Answ 3 hast sinned were a wicked man then First hee dares goe unto God more impudently and cry out unto him for vengeance more enviously and with a greater and more perfect malice then a holy man would or durst Secondly and although if he be wicked God will not heare him when hee prayes for some blessing for himselfe yet he will heare him when he complaines upon thee For That were contrary to Gods justice not to heare the cry of him that is wronged This is according to Gods justice to heare the complaints of the oppressed and to revenge them § 2. While thou art in the way What is meant Sect. 2 by these words Quest 1 Some understand them Allegorically Answ Dum in via whilest thou art in the way that is in hà c vita whilest thou livest Thus Chrysostome oper imperf And all the Fathers What doth our Saviour imply in these words Quest 2 thus Allegorically understood First Christ hereby would teach us that this Answ 1 life is the way both of good and evill men of corne and chaffe of wheate and tares which God will not as yet separate Secondly our Saviour would teach us that Answ 2 this life is the way unto Judgement or that so long as we live here on earth we are but travellers unto the tribunall seate of God It is appointed unto all men once to die and after death comes judgement c Hebr. 9.27 where wee see life brings us to death and death unto Judgement Thirdly Christ would hereby teach us that Answ 3 the remembrance of the Judgement of God should detaine us from jarres and discord one with another The remembrance of the Reward will perswade us unto patience in wrongs Punishment will terrifie us from seeking revenge What will it helpe a man to revenge himselfe upon his brother and himselfe therefore to bee judged and condemned by God and therefore we must so meditate of the severitie and terrour of the last day that wee may avoid dissensions and embrace Christian charity Quest 3 From the second answer to the former question it may bee doubted why our judgement shall be no longer deferred then death Answ 1 First there is a double day of Judgement to wit first generall of all flesh this shall not bee untill the end of the world when all the elect shall be gathered together Secondly particular of every individuall and numericall man whether righteous or wicked and this shall bee at their death when the righteous shall goe unto rest and the wicked unto woe poore Lazarus as soone as he dieth is carried into Paradise but rich Dives into the painefull prison of eternall destruction d Luke 16.22.23 Secondly this life is the very last period of Answ 2 Gods long suffering and therefore the night of death being come God will deferre Judgement no longer Answ 3 Thirdly the justice of God cannot bee violated neither shall it ever be made voide Iustice and mercy hath kissed each other but not crossed thwarted or contradicted each other And therefore mercy at death gives way unto judgement For the understanding hereof observe That there are 2 parts of Gods mercy viz. First to pardon the penitent and those who are reconciled And here the suffering of Christ doth satisfie the mercy of God Secondly to expect those who are obstinate rebellious and disobedient that they laying hold upon mercy and turning unto God might be saved e 1 Tim. 2.9 and Pet. 3.9 And this part of Gods mercy shall bee satisfied at the last dreadfull day Rom. 2.4 and 2 Thes 1.8 Quest 4 What must we doe to bee made partakers of everlasting mercies as well after this life as in this life Answ Remember seriously and frequently these three things First that wee are strangers and pilgrimes in this life and altogether uncertaine how neare we approach unto the gates of death And though we see not our Judge yet hee standeth before the dore f Iam. 5.9 Secondly remember our life is lent us not to sinne or to corrupt our waies but that wee might be converted g Rom. 24. because our good and gracious God desireth not the death of a sinner but rather that he would repent and live h Ezech. â—3 1â— Thirdly remember that after death there is no mercy to be expected by those who have not laid hold upon mercy while they were in the way as the tree falls so it must lye wherefore let us spend our lives I. in striving wrastling and fighting against sinne and out owne innate corruptions Heb. 12.4 II. In watchfulnesse and circumspection against evill and the occasions thereof Ephes 5.15 III. In growing and encreasing in the waies of grace 1 Pet. 2.2 IV. In redeeming the time by-past of our lives by being zealous of good workes devoting our selves wholy and sincerely unto the service of the Lord. § 3. He shall not come out untill he have paid the Sect. 3 uttermost farthing The Doway men undertake to prove Purgatory from hence by the justice of God Object because when any dieth penitent and yet hath not made any full satisfaction they must suffer for that which remaineth after death and bee purged before they can enter into rest which remnant of debt our Saviour calleth the last farthing and saith here it must be paid and therefore there is a purgatorie wherein this satisfactorie punishment must be inflicted i Doway Bible pag. 33. First if a man die truely penitent all his sinnes are forgiven him in Christ and none of his Answ 1 transgressions shall bee mentioned unto him Thus the thiefe was received unto mercy upon the crosse there being no further satisfaction required of him Secondly the satisfaction to Gods justice is Answ 2 not payed by us but
hath beene reprehended and refused Therefore their consent and agreement is not the true rule of interpretation The Minor proposition is proved from this verse 21 31.33.38.43 where our Saviour doth plainely and directly oppose himselfe against the expositions of the Ancients It hath beene said of old thus but I say thus unto you Sect 4 § 4. Thou shalt not commit adultery Quest 1 Whether did the Law of Moses only restraine and forbid the outward act of sinne A sw The law did not onely restraine the body but the mind also not onely the outward action but also the inward affection Against this it is ob ected Object our Saviour faith here it was said unto you of old Thou shalt not commit adultery But I say c so that it appeareth the law onely restrained the outward act but Christ doth forbid more even the inward affection and desire First our blessed Saviour speaketh according Answ 1 to their opinion because they thought they were onely obliged and tied to the outward act and therefore he doth deliver the law from their corrupt interpretations nâ—t giving a new exposition as appeareth plainely verse 43. ye have heard that it hath beene said thou shalt love thy neighbour and hate thy enemie but in all the old Testament there is no such precept given by God or liberty for any to hate their enemie our Saviour then meaneth not such sayings as were found in the law but such expositions as they made among themselves Secondly the law of Moses did bind not only Answ 2 the hand and externall act but also the inward will and desire as appeares thus First none are said to repent but of that which is evill but they under the law were to repent and to shew themselves contrite even for the internall acts of their minde as appeares Psalme 4.4 Tremble and sinne not examine your hearts upon your bed c. Therefore the law did restraine the inward will and desire Secondly it is directly forbidden Thou shalt not hate thy brother in thy heart z Levit. 19.17 which was an internall act and many other such like sinnes of the heart are reprooved by the Prophets Ierem. 14 4. Thirdly the Law doth not justâ—fie that which is naturally unjust but forbiddeth it Therfore the extends law it selfe to the hidden man of the heart not only tying mens hands The assumptioÌ„ is proved thus First he that coveteth his Neighbours wife faileth in the end coveting her onely out of lust not for procreation which was the principall end of the institution and ordination of marriage Secondly Matrimonie is grounded even upon the law of nature if then to breake and violate matrimonie bee against the law of nature then to will and purpose so to doe is against nature also yea the will and purpose is rather sinne then the act it selfe for it may fall out that the externall act is sometime without sinne as when a man ignorantly lieth with another woman taking her to be his wife as Iacob tooke Leah for Rachel but the will and desire is never without sinne as saith Tostatus himselfe s exod 20. praec 7. Fourthly our Saviour saith that this precept Thou shalt not kill is transgressed by the anger and hatred of the heart verse 22. Therefore the law intendeth even by the externall act to forbid the internall also How doth Christ oppose himselfe to this precept Quest 2 Thou shalt not commit adultery Not by denying it Answ but by adding something unto it not by retracting it or by adding a bridle unto lust and uncleannesse but by spurring them forward to a spirituall sense which is to be extended beyond the literall as if our Saviour would say It was said of old Thou shalt not commit adultery and this is true but this is not the whole truth for there is moâ—e then this here meant What uncleanenesse is here meant Quest 3 Vncleannes is twofold either Internall in the heart Externall which is either Circumstantiall in gesture and voice Substantiall which is Indirect Direct viz. Against or contrary to nature namely Sodomy either with Brute beasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that is Males called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to nature is committed either Uiolently and is called a Rape Uoluntarily and is either CoÌ„plicata because it is With a kinsewoman is called Incest With a married woman and is called Adultery Simple and that either With a strumpet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With a Uirgin called Stuprum I will not here speake at all either I of the Internall uncleannesse or II of the Circumstantiall or III. of the Indirect because I will understand the place as the Pharisees understood it namely onely of actuall uncleannesse and for the horrour odiousnesse of the name I will omit Sodomy Thou shalt not commit adultery Quest. 4 Why must Christians hate avoide and shun fornication and adultery Answ Because God hath forbidden it Reade Exod. 20.14 Deut. 23.17 Prov. 5.8 Heb. 13.4 Obie 1 It may be objected simple fornication is no such great matter Adultery indeede is a great sinne but fornication is but a swall evill yea this the heathens could see by the light of nature Answ 1 First certainely fornication is a most greevous sinne in it selfe although not so great Answ 2 as adultery if therewith compared Secondly true it is fornication by no positive law of God was punished with temporall death but what was that seeing by the word of God it shall bee punished with eternall Bee not deceived saith the Apostle for neither fornicators nor adulterers shall ever enter into the kingdome of heaven Answ 3 Thirdly although simple fornication with an harlot whereof the former answer speakes were not by any positive law adjudged to bee punished with temporall death yet there was a simple fornication which was If a damosell play the whore in her Fathers house they shall bring her out to the doore of her fathers dwelling and the men of her citie shall stone her with stones that shee die because shee hath wrought folly in Israel a Deut. 22.21 Answ 4 Fourthly although by no positive law God commandeth Moses to punish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication with a strumpet with death yet the Lord himselfe doth cutting off foure and twenty thousand in one plague for this simple fornication Numb 25.1 and 1 Cor. 10.8 And therefore wee should not thinke that a light thing which the Lord who is just in all his judgements punisheth so severely Obie 2 Harding objects here that it is no great matter to permit stewes or brothell houses or to goe unto them for they had better doe that then deflower virgins yea their countrey of Italy being hot there is a certaine necessitie of suffering them First certainely it is most false that the permitting Answ 1 of those publique places of uncleannesse doth prevent greater mischiefes for experience teacheth that it makes men more
it be those who are obdurate in wickednes all men are ashamed publiquely to frequent the familiarity society of harlots all which shewes that it is a blemish staine to reputation of any to be tainted with uncleannesse and therefore those who are charie of their credit and desire fame amongst men let them take heede of fornication and adultery Thirdly God punisheth the breakers of this seventh Commandement in their bodies as for example First Fornication and Adultery spiritually pollutes and defileth the body z 1 Cor. 6.16 1 Thes 4.4 Secondly it subjects the body often to many impure and loathsome diseases which consume the flesh a Prov. 5.11 Thirdly hence it brings a man more quickly to his end Wherein wee may see the remarkable Justice of God I. Those who would have their lives unlawfully pleasant and sweete shall be cut off the sooner II. Those who give themselves to these secret sinnes shall bee unmasked and disclosed by some loathsome sicknesse or disease III. They who leade lewd and filthy lives shall be branded with filthy markes and the French or Neapolitane disease which makes them odious almost unto all men IV. It brings a man often in danger of death and destruction Hee that goeth after the strange woman goeth as an oxe to the slaughter b Prov. 7.22 shee being as a deepe ditch and a narrow pit c Prov 23 27. We see how the lust of Hamor brought the city to destruction Gen. 34. and the prostituting of the Levites wife cost the Benjamites full deare Iudg. 20. And therefore if a man neither regard God nor the devill heaven nor hell yet hee should regard his owne life calling to mind how many have perished through Adultery and fornication sometimes by those whom they have violently abused as often in warre sometimes by the parents of those who secretly have beene seduced sometimes by their corrivals sometimes by the husband whose wife hath beene defiled infinite are the examples that might bee shewed in all these but I forbeare it V. God sometimes punisheth this sinne himselfe thus he plagued the Israelites for their fornication so that foure and twenty thousand of them perished at once 1 Cor. 10.8 Fourthly God punisheth adultery and fornication with spirituall evils and that foure manner of waies First Permittendo by not restraining them from evill but giving them over to a reprobate sense to worke all manner of uncleannesse c Rom. 1.24.26.29 This is a grievous punishment because men being leâ—t unto themselves doe runne headlong to evill committing sinne even with greedinesse yea justifying their wicked doings and boasting of their sinnes Secondly Dementando by suffering them to be besotted and bewitched with their sinnes this followes from the former for whoredome takes away the heart d Ose 4.11 and therefore hee who goes after the strange woman is called a foole e Prov. 7. and 9.16 wee say love is blinde because lust puts out the eye of reason Augustine propounds this Quere why in uncleannesse men not fearing the punishment thereof doe yet notwithstanding desire to be more secret in the committing of that sinne then in others and are more ashamed to be taken in that sinne then in others And hee answers Quia appetitus regit ratio erubescit se captivam fateri Because the carnall appetite doth rule and beare sway and reason is ashamed to confesse that shee is captivated and overcome by affection Experience teacheth us that there are many who are prudent wise and of understanding enough in other things and here mere fooles and sots neither respecting their estates good name or lawfull issue This is a greevous punishment for a man to bee so besotted that although hee seeth his danger yet hee cannot avoid it but runneth headlong thereinto Thirdly Captivando by suffering the lascivious person to bee taken captive of his lust this followes from the former for when we are besotted upon beauty we willingly yeeld our selves thereunto and so come to that height that wee cannot cease to sinne 2 Pet. 2.14 Custome of evill taking away the sense thereof And this evill given way unto doth more and more envassaiâ—e us getting dayly more strength in us and power over us while in the meane time we grow weaker and weaker Fourthly Damnando by punishing these sins with eternall death and condemnation Reade 1 Cor. 6.9 Ephes 5.5 and Heb. 13.4 and Apoc. 21.8 and 22.15 and Iob 31.12 and Prov 6.29 and 7.27 and 5.5 and 9.18 And thus we see how the Lord punisheth thâ—s sinne of uncleannesse spiritually I. He â—eaves us unto our seâ—ves II. Wee being thus left are presently besotted with the face of beautie and pleasures of sinne III. Being thus bewitched with the love of harlots we are easily seduced by them and captivated IV. Being thus linked wrapped and buried in the grave of lust and chaines of uncleannesse that we will not cease to sinne the justice of God requires that we should bee eternally punished What are the remedies against these sinnes Quest 7 The remedies are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medicative Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preservativa First there are remedia Medicative Physicall or Medicinable remedies namely to leave and forsake all manner of uncleannesse thâ—s is the onely healing plaister and curing potion this if thou canst doe Captivum te redimis thou hast freed thy selfe from the fetters of sinne and bondage of Sathan How may wee bee enabled to doe this by Quest 8 which way may we best leave lust and uncleannesse Use carefully diligently Answ and constantly these ensuing meanes namely First listen more to reason lesse to affection strengthen and backe thy reason with religion and the Commandement of the Lord when thou art tempted unto lasciviousnesse say thus unto thy selfe shall I preferre a foolish desire and corrupt appetite of nature before reason and religion If I doe thus I shall shew my selfe to be but weake not able to moderate rule governe and subdue my owne affections yea herein shew my selfe more like a beast then a man for they are led onely by their sensitive appetites Thus consider with thy selfe what a shame it will be for thee to let thy lust overbeare both religion and reason Secondly learne to hate fornication and Adultery so long as thou lovest them thou wilt be ready to turne with the dogge to his vomit and they are never truely hated so long as they are followed Thirdly doe this by and by while the yron is hot give no sleepe unto thy eyes nor slumber unto thy eye-lids untill thou have sued a divorce from thy sinnes lust gets strength the longer it remaines and therefore labour to subdue it at first Fourthly ordaine and appoint unto thy selfe certaine Law daies wherein thou maiest examine thy conscience visite thy selfe thy heart thy body and see how they accord with the law of God For sinne cannot take deepe roote in our heart so long as we are thus carefull
men in their wickednesse Cast in thy lot with us Prov. 1. who will rather condemne the generation of the just then of the wicked Fourthly those who will not either for the Answ 4 propagation or conservation of this kingdome bestow the least part of their estates but will rather suffer it to decay decline yea fall downe then support and uphold it with their riches The meanes to propagate the profession of the Gospell and to enlarge the publication thereof is the preaching of the word now as Saint Paul said well he had rather speake five words in a knowne tongue then ten thousand in an unknowne e 1 Cor. 14.19 So many say or at least thinke in their hearts wickedly that they had rather speake ten thousand words against preaching then five for it The preaching of the word is as a treasure which should be purchased though at a high rate Mat. 13. But there are too too many who will rather want it then buy it yea some had rather give a pound to bee deprived of it then a peny to enjoy it Certainely those who are enemies unto preaching are no friends unto this spirituall kingdom of Christ Fifthly those are faulty in this particular of Answ 5 enlarging the Church and kingdome of Christ who either openly or secretly strive to bring in errours Heresies Schismes Popery Superstition and the abomination of desolation into the Church of Christ that is into a place towne city or kingdome where Christ is professed What may wee thinke of those who are thus Quest 12 faultie in the promoting and advancing of the Kingdome of Christ First they are to be esteemed as disobedient Ans 1 and contemners of the Commandement of God Secondly we may thinke them scoffing Ishmaels Ans 2 who deride not onely the worshippers and servants but also the worship and service of God For how can they say Thy kingdome come when they labour to hinder it without palpable derision of prayer Thirdly we may thinke such to bee rather Ans 3 imitators of wicked men then of Godly and therefore are to be accounted no better then the enemies of this Kingdome Fourthly that in Baptisme and the celebration Ans 4 of the Lords supper they are perjured and forsworne and therefore are to be ranked with such as neither observe faith nor troth nor Promise nor word nor oath with God because all these they have violated most perfidiously Ans 5 Fifthly wee may truely thinke that for the present they are no subjects of this Kingdome but rather sworne enemies and therefore are unworthy to bee made partakers of any thing that is good either spirituall or temporall here or eternall hereafter Ans 6 Sixthly we may safely say that as in this life they have obeyed the Kingdome and the King of darkenesse and been rebellious and refractary rebels against the spirituall kingdome of Christ so excep they truely repentt they shall at the last day receive the wages of wickednesse eternall death and condemnation Rom. 6.23 Sect. 2 § 2. Thy kingdome come In these words we desire of God that we may be brought unto his Kingdome Quest 1 Whether by Kingdome is here meant the kingdome of grace or of glory for the word sometimes signifies the one sometimes the other and probable reasons may be given for both Answer The word is here to bee vnderstood of both the kingdomes in their order namely first we desire that we may bee brought into the Kingdome of grace and then unto the kingdome of glory Quest 2 Are there two kingdomes of mercy is Christ a double King is there not one faith one Christ one Church one Kingdome doth not the Scripture ever and anon tel us of one only Kingdome of heaven yea how can there be a double sense of one place how can such a short petition as this is have a double exposition And therefore how by kingdome can bee meant both the kingdome of grace Answ and the kingdome of glory The Kingdome of Christ is one for hee is King of earth and heaven Col. 1.20 and all things in heaven and earth are subject to his dominion Phil. 2. â—0 But there are two degrees of this Kingdome according to a double time namely I. we desire that we may bee admitted into the kingdome of grace in this life And II. in to the Kingdome of glory in the life to come The scope therefore of the petition is twofold Primarie that at length we may be brought into the Kingdome of glory now this we desire immediately finally and for it selfe because it is the perfection of a Christian and his true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chiefest good The Secondary scope of this petition is that we may be brought into the way which leades thither to wit the kingdome of grace and this we desire because it is the condition None can come into that kingdome but by this and therefore we desire to be brought into the kingdome of grace for the kingdome of glories sake Quest 3 this being first desired in our intention Here it may be demanded An fit whether there be a heaven or kingdome of glory It is wonderfull and much to be lamented to consider how farre Sathan doth prevaile not onely with Pagans but also with Christians insomuch as they doe not onely doubt of but also denie that there is any such thing yea this is the craft of the devill who will quickly make us denie if once we begin to doubt of the truth of it But it belongs to another place to shew the severall enemies of this kingdome of glory I will here onely shew the causes of this negation and then answer the question First naturall and carnall reason cannot comprehend God mans braine being a shell too shallow to containe such an Ocean And hence the wisest are soonest seduced because they will not beleeve any thing which they cannot take up Secondly our affections naturally desire that we might be ingulfed freely in the sea of pleasure that without coÌ„straint we might do whatsoever our hearts lust after facile credimus quod enixè cupimus we easily beleeve that which wee earnestly desire and therefore we spend our daies in good things thinking that there is no life after death Thirdly to denie this Kingdom of God seemes the most present remedie against the horrours of conscience It is reported that a Fryer urged so pathetically the sufferings of of Christ that he drew teares out of some of his hearers eyes which being perceived he bad them not weepe for perhaps the historie was fabulous and not true I would not belie the devill and therefore I will not affirme this for a truth but say it may be a Fable and will onely make this application of it when the conscience is strucke with horror that for sinne she shall never be admitted into the Kingdome of God but shut out from thence then the devill brings this comfort to the drouping person that it may be there is
Isidor Many ate by weight and drunke by measure Because In nimio pane non de est peccatum g Bern. de pass dom 42. Secondly an abstinence from all naturall delights Esa 22.12 Amos 6.6 Mourning is the way unto repentance 2 Cor. 7.10 and therefore in the time of fasting which should bee a time of humiliation we should rather goe unto the house of mourning then of mirth Thirdly an abstinence from wedlocke comforts Let the Bride goe out of her chamber Ioel 2.16 and 1 Cor. 7.5 Fourthly an abstinence from our labours and workes because imployments distract the mind Numb 29.7 Fifthly some adde that hereunto is required Almes Esa 58.7 Thirdly the last part of a true fast is Interna veritas the internal truth and life thereof this is the marrow of the matter because the heart is to bee established with grace and not with meate Heb. 13.9 Here many things are observable but I reduce them unto these three I. There must be a rending of the heart II. A turning unto God III. A sacrifice to offer up unto God First in the true internall or inward fast there must be a rending of the heart and an humbling of the soule Ioel 2.13 Rend your hearts and not your garments so Lev. 16.29 and 23.28 Here wee should seriously meditate of those things which might wound and breake the soule as the corruption of our whole nature the multitude and magnitude of our by-past sinnes the weight and strength of our present concupiscence the malice of Satan against us the danger of hell fire the many provocations of our God Oh happy is that man who can weepe drops of blood and can sinke himselfe upon the day of fasting unto the bottome of sorrow for such God will comfort and raise up 1 Peter 5.6 Secondly in the true fast there must be a converting and turning of the heart unto God Ioel 2.13 Rend your hearts and turne unto the Lord. In this conversion there are three things required I. A turning from sinne both our old sinnes and all sinnes II. A hungring after a reconciliation with God as the prodigall child did Luke 15. III. A desire to possesse and injoy God by faith in the soule and to be mâ—de partakers of internall joy by the Holy Spirit Thirdly in the true fast wee must provide some sacrifice to offer up unto God Thus the Lord commands his people upon the day of fasting to afflict their soules and to offer an offring to him Lev. 23.27 and Numb 29.7 Sacrifices are now ceased and therefore what Quest 1 must we offer up unto God First we must offer up unto God a broken Answ 1 and a contrite heart for such a sacrifice pleaseth him well Psal 51.17 but of this something was said before Secondly we must offer up unto God the sacrifice Answ 2 of repentance wee must sacrifice our sinnes and repent us seriously of our iniquities Thirdly wee must offer the sacrifice of mercy Answ 3 unto God in the day of humiliation and fasting wee must pardon those who have offended us and bee reconciled unto those who are at oddes with us and doe good unto those who stand in neede of our helpe reliefe and succour h Esa 58.7 Ezac 7.9 Fourthly wee must offer up the calves of our lips and sacrifice of our prayers unto God for fasting is no fasting without prayer Ose 14.3 Answ 4 Fifthly wee must offer up the sacrifice of Answ 5 praise unto God that is give thankes unto his name Heb. 13.15 both for those many mercies hee bestoweth upon us and those many evills we are preserved from by him Sixthly wee must offer up our selves unto Answ 6 God and that two manner of waies namely I. By adjudging our selves worthy of punishment both temporall and eternall for this vilifying and debasing of our selves doth glorifie our God II. By addicting and devoting our selves wholly up unto the service of the Lord resolving henceforth to serve no other but onely him all the daies wee have to live What time is most fit for fasting Quest 5 We fast either for Answ Temporall things and that either for the Removing of evils whether Publike or Private Here there is need of the acknowledgment of our deserts of our humiliation of the deprecating of the punishment and the taking away of the evill which is feared and deserved Procuring of good things as the Church did Act. 13.3 and 14.23 and our Church now doth at the ordination of Ministers Spirituall things and that either for The quickning of our prayers and that if we be sensible of Some present temptation or lust or concupiscence and desire that it may be mortified and subdued The absence of Christ whom wee desire should returne as the Apostles desired to have him awaked Matth. 8.25 Private meditations that whether they be for things By past as for The sinnes of our youth The losse of our time The love of Christ towards us The bitternesse of his death and passion c. Present as namely the examination of our lives sinnes occasions unto evill repentance faith and the like Holy duties as the hearing of the Word the receiving of the Sacrament of the Lords Supper and the bringing of our infants to the Sacrament of Baptisme Before all which duties fasting conjoyned with repentance and prayer is very profitable Sect. 3 § 3. Anoint thy head and wash thy face Quest. 1 What is the meaning of these words Answ 1 First some understand them Tropologically namely I. By head some understand Christ and by anointing Almes Anoint thy head that is doe good unto thy Neighbour for love is like unto ointment Psal 133. thus Chrysost hom 9. fer 4. Ciner tom 2. Vnge caput id est Christum c. Anoint thy head that is Christ with the oyle of mercy and charitie as Mary did Mat. 26.7 Chrys imperf s II. Some take the head for the sense reason and understanding because that is the head of the soule and by the anointing they understand joyfulnesse and cheerefulnesse Anoint thy head Vt latitiam spiritus sancti intus habeamus that within in thy soule thou maist have the joy of the Holy Ghost Chrysost imperf and Hilary s and Gualt s III. Some take face for conscience and washing for cleansing wash thy face that is purge and cleanse thy heart August s and Hilarie s IV. Some by the face understand the conversation which must be washed and cleansed from all pollutions whatsoever Philippians 2.15 V. Some by the face understand both these Wash thy face that is both thy body and soule from all filthinesse of sinne Chrysostome imperf Secondly some understand these words literally Answ 2 that is strictly according to the letter to wit of a generall command of anointing the head in fasting this with an unanimous consent is confuted and rejected by Hierome Chrysostom Augustine and Hilary and that for these reasons I. Because this was never used either by any converted
discomfited at Cerisole where the Emperours part lost the battell he before he would yeeld although greatly destitute of victuals held them out forty dayes and at the length having no hope of succour he was constrained to yeeld and so departing from Carignan went according to the oath he had taken unto the King of France who greatly honoring his vertue albeit he was his enemie offered him great preferment if he would serve him But Signior Pyrhus rendring thankes to his Majestie refused all offers made Afterwards upon this he had figured for his Impresse the horse of Iulius Caesar who would never suffer any other rider His Motto was Soli Caesari faithfull onely to the Emperour Thus let us doe neither through feare or for riches pleasure honour preferment and the like serving any other but with all fidelity and constancy serve the Lord all the dayes of our life § 2. He must hate the one Sect. 2 Our Saviour in this place shewes that the love of the world doth induce us unto the hatred of God Obser Why doth the love of the world make us to hate God First because the love of riches leades us unto Answ 1 the worship of sathan hence the devill tempts Christ to worship him by offering the world unto him Mat. 4.9 yea hence coveteousnesse is called Idolatry Eph. 5.5 and Col. 3.5 Secondly because there is a contrarietie of Answ 2 nature betwixt God and the world love and hatred are opposite so is God and the world The Lord is pure just immoveable eternall and good The world is polluted unjust mutable temporall and evill Gal. 1.4 and 1 John 5.19 The world hated Christ John 7.7 The world hated not you but me it hateth The Lord hateth the world although not as it is his creature but as it is our Lord bearing rule in our hearts and usurping or taking up the chiefest roome in our affections Thirdly because God and the world are contrary Answ 3 in their commands and leade unto divers ends Si esurientem a cibo abigat aâ—uantu irascerit Plaut A man would hate and be angry with him who should drive him from a well furnished Table when his stomach were in folio so men hate God because hee prohibits those things which the world layes before them and which they lust after and long for The world leads and perswades unto pleasure honour mirth idlenesse and peace The Lord leads and perswades unto patience in injuries losses and crosses to suffer persecution to goe into the house of mourning to deny our selves and pleasures and the like And therefore no wonder if the love of the world make us hate God Quest 2 Why must we not love the world which was created by God for man Answ 1 First because it is transitory and all things that are therein Iob. 27.16 c. Prov. 12.27 20 21. 2.16 Answ 2 Secondly because it provokes the Lord unto anger Esa 57.17 Prov. 15.27 Ierem. 6.11.13 22.13 Answ 3 Thirdly because it hardens the heart Esa 57.17 as Mat. 5.4 2. Peter 2.14 Answ 4 Fourthly because the love of the world doth so possesse the whole man that a man can neither heare desire nor doe any thing against his covetousnesse but all for it as for example I. A covetous man cannot pray heartily for any thing but for his ships and corne and cattle and debtes and estate and the like II. A covetous man can neither heare aright nor heartily desire the Word of God This people saith the Lord come unto mee as my people and sit before me as my people and heare my Word but doe it not for their heart goeth after their covetousnesse o Ezech. 33.31 So our Saviour saith that the thorny cares of this world choake the seede of the word p Mat. 13.18 Wherefore David prayes incline my heart Oh Lord unto thy Law and not unto covetousnesse q Ps 119.36 By what meanes may wee bee freed or preserved Quest 3 from the love of the World Answ 1 First labour to feare God and then he will provide for thee Psalme 33.18 19. Behold the eye of the Lord is upon them that feare him to deliver their soule from death and to keepe them alive in famine Answ 2 Secondly labour for grace and piety for that is great gaine and true riches 1. Timoth. 4.8 Yea to him who once gaines and obtaines them they will really appeare to be more precious then gold Answ 3 Thirdly labour for contentation for having once that we have enough whatsoever else we want 1. Ti. 6.6 Answ 4 Fourthly have a frequent meditation and expectation of death the Resurrection the day of judgement life eternall and ever-during death for this will crucify the love of the world in us Answ 5 Fifthly labour that thou maist bee made the servant of God that being admitted into his service thou maist apply thy selfe wholy unto him and his obedience Quest 4 How may wee know whether wee are guilty of this love of the world or not First if wee take most paines for the world Answ 1 and be most carefull therein it is a signe that wee are lovers of the world Mat. 6.25.31 32. Secondly if wee will rather forsake God and the waies of righteousnes then these worldly Answ 2 things it is a signe that we are lovers of the world Matthew 10.37 39. 19.20 Thirdly if we judge those happy who abound in riches and worldly affluence then it is an argument Answ 3 that the world hath too great a place in our affections § 3. And love the other Our Saviour in these words shewes that the Sect. 3 love of God doth bring along with it the hatred of the world Or Object he who loves the Lord will hate the world Zelus renuit consortium amoris contrarii in amato si invenerit dedignatur nititur repellere quantum potest Why doth hee who loves the Lord hate the world Quest 1 First because worldly things withdraw and take off the heart from God therefore he who Answ 1 freely loves the Lord avoids and takes heede of the love of them Secondly our love unto God is shewed by our obedience but worldly things at least Answ 2 hinder us from the service of the Lord and therefore he who loves the Lord as baites and snares escheweth them Thirdly hee whose heart is inflamed with the love of God thinks worldly things unworthy Answ 3 his love and despiseth them as childish toyes Fourthly Nullum datur vacuum The love of God doth fill and replenish the soule which Answ 4 the world cannot and therefore leaves no voide places for any contrary loves The heart cries give give and is never satisfied so long as it is set upon the world but when the Lord once enters the soule it is then at quiet and saith with Iacob I have enough What worldly things must we hate These things Quest 2 I. The sinnes of the world Answ II. The allurements of
shall never got unrewarded Wincelaus or according to some Wincelaijs King of Hungary being driven out of his Kingdome and forsaken of his owne oftentimes used to say the hope I had in men hindred mee from putting my trust in God but now that all my confidence is in him I assure my selfe that hee will helpe mee by his divine goodnesse as it fell out indeede unto him being reestablished in his estate and dignities within a short time after And let all the children of God doe as Dion did who being advertized that Calippus whom hee tooke for his friend watched opportunity to slay him went unto him when hee was invited by him saying hee had rather loose his life then distrust his friend Thus did holy Iob Though the Lord kill me yet will I put my trust in him i Iohn 13.15 And exitus probat the event shewed that his confidence went not unrewarded of God § 7. Shall be added unto you Section 7 Is it not lawfull to seeke riches or temporall things at all Question Having spoken something of this before verse 24. and 25. I here briefely thus resolve this quaere First that it is lawfull for us Answer 1 to follow our callings diligently and to desire a blessing from God upon our labours and endeavours that so whatsoever wee doe may prosper Secondly it is lawfull to possesse Answer 2 riches both for our necessity and comfort if wee can but use them as though â—â—e used them not 1 Corinthians 7.30 which indeede is very hard to doe because our affections are too prone to bee seduced and captivated by the world and worldly things And therefore that wee may not too much desire or seeke the things of this life nor at all trust in them let us remember these sixe things namely I. Wee enjoy here nothing in outward things but what is common to bruit beasts II. Nothing here can give the heart content or peace and therefore this should not be our rest k Mich. 2.10 III. The things of this life cannot give grace or spirituall comfort or remission of sinnes unto us IV. Riches cannot bring us unto heaven and eternall life according to that in the eleventh of the Proverbs and the fourth verse Riches profit not in the day of wrath but righteousnesse delivereth from death V. Riches detaine a man from heaven and violently draw his affections downewards Anselme walking saw a bird which a boy had caught and that she might not flie away had tied a stone to her legge Now observing how the bird would flie up and presently bee pulled downe againe by that weight which was hung at her made the good old man fall into this meditation That as the bird was detained from flying upward by the stone tyed to her so by the weight of riches the affections and minde were hindred from spirituall and divine meditations contemplations desires and the like And therefore though they should increase yet let us not set our hearts upon them Psalme 62.10 VI. And lastly remember that God will provide for wee have here a true promise uttered by truth it selfe that if wee make it our chiefest care to seeke after grace and glory our Father which is in heaven will take care for temporall things Verse 34 VERSE 34. Therefore take no thought for the morrow for the morrow shall take thought for the things of it selfe sufficient unto the day is the evill thereof Section 1 § 1. Take no thought Question What carefulnesse doth our Saviour here prohibit Answer 1 First hee forbids us to bee carefull as the heathen were who either thought that God did not regard earthly things or else durst not beleeve his promises and therefore they tooke great care and thought for the things of this life But we must not thus take thought Answer 2 Secondly hee forbids us to expect more then necessary things for men often doe not onely desire and seeke needefull and convenient things but conceive ample and large hopes in their minds by some way and meanes or other and hence take much care and thought lest the successe and event should not answer their expectation wee must not thus take thought Answer 3 Thirdly wee are forbidden to take care for more then God gives us Many are not contented with that part and portion of temporall things which God gives them but make themselves leane and thin with care because they have no greater nor larger portions these are like those who not contented with their little stature take much care and thought how to bee taller but by all their care are not able to adde one cubite unto their stature And therefore this carefulnesse is utterly forbidden Fourthly Christ prohibits us to vexe Answer 4 our selves with taking thought for the time to come as is frequent with many who thus torture themselves what if such a thing should come to passe what if heaven should fall what should wee doe then The Phrase here used by our Saviour is worth observing hee doth not say doe not labour and take paines to day that you may have something for your selves and yours to morrow for this is commanded Ephesians the fourth and twenty eighth and 1 Timothie five eight but but take no thought for the morrow as if hee would say use all diligence and care still in your callings but trouble not your selves with curious thoughts what will become of you or how you shall bee provided for heereafter § 2. The morrow shall take thought Section 2 for the things of it selfe sufficient unto the day is the evill thereof What is the meaning of these words Question 1 Some expound them of new things Some of new provision Some of new cares First some interpret these words Answer 1 thus the morrow will bring new and unknowne things as if our Saviour would say yee cannot prevent nor procure those things which you know not of and little doe ye know what a night may bring forth and therefore take no thought Secondly the words may bee expounded Answer 2 thus the morrow will provide and procure the things which are needefull for it selfe as if our Saviour would say take no thought for the time to come for God will take care to provide for you and deliver you and comfort you in all your feares How doth it appeare that God will Question 2 helpe and ease his children in all their cares and wants First God foreseeth all things and Answer 1 therefore in regard of him nothing can be casuall Secondly God doth all things is Answer 2 there any evill in the citie which I the Lord have not done And therefore he can helpe and deliver out of any danger or evill whatsoever Thirdly God is Philanthropos a Answer 3 lover of his children and therefore never layes any burthen upon them to breake their backes or to kill them but to doe them good and therefore no evill shall lie longer or heavier upon his children then he sees may bee for
take up his habitation and abiding place in an Inne Who would set up his staffe in a strange place that is upon his journey to his native Countrey and his naturall kindred Mich. 2.10 Or 4. Heape up treasures and build and plant as though we should live here for ever Oh let us consider how sottish we show our selves so long as we thus adorne beautifie value and overprize this life Heraclitus the Philosopher spake very wittily of the bow and the arrow applying it to the thing in hand A bow in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies life because men were wont to get their living with their bow Now the bow doth not give life unto but rather killeth those creatures which it shooteth at Wherefore Heraclitus said of it It hath in word a name of life but indeed a worke of death So this life is called life but more properly might be tearmed death and therefore is not thus out of measure to be esteemed Secondly they erre here who are so carefull to Answer 2 preserve their lifes that to doe it they will wound their tender consciences and pretend a necessity for it as some doe in the time of sicknesse I meane the plague forsake house and wife and children and family not caring what danger they be exposed unto and all this for feare of being infected thus women sometimes will rather prostitute themselves then suffer themselves to be killed and men perjure themselves swearing that which they never intend to performe to save their lives And salve all with a plaister of necessitie But all such must remember these two things 1. Nescit mori there is no necessity of this life and therefore better loose it then save it by unlawfull meanes Answer 3 2. Hee that saves his life by these wicked meanes shall lose it Math. 16.25 that is he that by sinne saves his naturall life by that sinne exposeth body and soule to eternall death Thirdly they are faulty here who are so unwilling to depart out of this life For this life is but onely a journey and death puts an end thereunto bringing us to our wished Port. Now we doe not this in other things For 1. Every man who hath a long tedious and dangerous journey to goe is glad not sad when his journey is finished Why should wee then be sorry when God puts an end to our miserable life which is so full of labour and evill as was shewed before 2. A man is content to leave his fathers cottage to be entertained into the Kings service 3. A Scholler is well pleased to goe from the University to a great Benefice And therefore why should any of the children of God be unwilling to goe from earth to heaven from labour to ease Quest 7 from a vale of misery to a place of felicity Some desperate and discontented spirit may be will here enquire if he may not ridde himselfe out of the world For if this life be not true life but onely falsely called life and neither worth esteeming nor by any unlawfull meanes to be kept nor unwillingly to be parted withall then what great matter is it for him to cut the throat of his owne life Answer For the full satisfaction of this question we will lay downe three things namely First the causes why some have done it K Secondly the causes why none must or ought to doe it L. Thirdly the punishment of those who haâ—â— or will doe K M. Reasons of selfe murder K. First we have to consider the causes why some have miserably shortned their owne dayes to wit Reason 1 1. Some have done it by a law when they were old it was a law amongst some of the barbarous Gentiles that when men were come to such an age that they were not able to worke any longer they should be sent into a wild and uninhabited desart where they should either kill themselves or suffer themselves to be devoured of wild beasts This is barbarous indeed and monstrous inhumane Reason 2 2. Some have cut the thread of their owne lives by reason of some tedious sicknesse or disease wherewith they have beene held Thus M. Pertius Latro being wearyed out with a quartaine ague which he could not get ridde of killed himselfe This we must not doe because the crosse which God layes upon us must be borne whether it be long or short heavy or light Reason 3 3. Some have done it by obtaining of leave thus Euphrates the Philosopher obtaining leave of Adrian murdred himselfe because he was very old and very sickly But this is not to be done because the Lord onely is the Lord of life and therefore no King or Monarch hath power to dispense with this or tollerate any to lay hands upon themselves Reason 4 4. Some have wilfully cast themselves away by an opinion of a false immortality of the soule Thus Cloanthes Chrysippus Empedocles Zena and Cato minor But this we must take heed of because at the soule is immortall so there is immortall death and eternall destruction whereunto this opinion a â—eades and it is onely the godly who are made happy by death 5. Some have beene selfe murderers by reason Reason 5 of a detestation of some sinne committed Rev. 14.13 thus Lucretia being ravished by Tarquin murdered herselfe This we must not doe because the fault is enlarged not lessened by this meanes this life being the space and time of true repentance 6. Some have laid violent hands upon themselves Reason 6 for the avoyding of some sinne which they feare they shall fall into being strongly tempted and assaulted thereunto and the sinne being of that nature that they had rather die then commit it But we must not doe evill that good may come of it we must not doe a present evill for the avoyding of a future 7. Some make themselves away that so they Reason 7 may be ridde of some temporall evils or spirituall terrors which lie upon them we must remember that it is mere folly for a man to run and rush himselfe into those dangers which hee feares and therefore not doe as they doe who being afraid of hell runne thereunto by thus killing themselves L. Secondly Reasons against selfe-murder let us now consider why we must not upon any occasion cut the thread of our owne lives 1. It is contrary unto the Lawes of the Land Reason 1 because it is the cutting away of a member from the Common-wealth the depriving of the King of a subject And therefore by the Lawes such are exposed to all disgrace and not suffred to be buryed in the Church-yard but in some high way 2. It is contrarie to the Law of nature Reason 2 Omne appetit praesor vationem sui every creature by the instinct of nature desires the preservation both of the Species and Individuum 3. It is contrary to the Law of God as appeares Reason 3 thus First
o Iob 30.1 Now the difference between these two derisions is this the latter is Dog-like but the former Devill-like Answ 2 Secondly they are here to blame who deride good men Here four sorts are justly taxed viz. I. They who mock and scoffe at those who reprove them Ier. 20.7 8. Heb. 13.22 II. They who laugh at those who exhort admonish counsell and advise them III. They who deride the professours of the Gospel as Michol 2 Sam. 6.16 And IV. They who laugh at the faithfull because they trust in the Lord Mat. 27.43 Psal 14.6 Quest 3 But why do these Ministrels Mourners laugh at Christ Men laugh at Christ either from Answ Affection because being glued unto sin and not being able to cease from sin they deride whatsoever is good though spoken or commanded by Christ Or Understanding because in their judgment the things spoken by Christ appear to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish absurd and impossible and this was the cause of the derision here mentioned they laughed at Christ who said she was but asleep for they knew that she was dead Luke 8.53 Vers 25 VERS 25. But when the people were put forth he went in and took her by the hand and the Maid arose Sect. 1 § When the people were put forth Quest 1 Who were permitted to abide or admitted to enter into the room with Christ Answ 1 First some say all his Disciples went in with him verse 19. But this is not so for all his Disciples entred not into the house much lesse into the Chamber where the Maid lay yea all did not follow him to the house Mark 5.37 And of those which did onely three entred in with him p Luke 8.51 Secondly some say onely the companions of Iairus and himselfe and wife entred in with Christ Calvin s The truth of this appeares Answ 2 not because the Relative with him doth rather appertain to Christ then unto Iairus The words are these as recorded by Saint Marke Chap. 5.40 When he had put them all out who laughed him to scorn He taketh the Father and the Mother of the Damosell and them that were with him and entreth in where the Damosell was lying Erasmus and the vulgar translation reads Cum illo id est Patre Puellae Them that were with him that is with the Father of the Damosell and thus Calvin seems to understand it but I rather think that by Him is meant Christ and it seems to be plain from Mark 5.40 Thirdly it is most certain that these were Answ 3 permitted and admitted to goe in with Christ viz. to wit 1. Three Apostles 2. The Father and the Mother of the Maid And 3. Besides these none at all as Saint Luke doth plainly expresse And when he came into the house he suffered no man to go in save Peter and Iames and Iohn and the Father and the Mother of the Maiden Luke 8.51 Why did our Saviour permit the Maids Father Quest 2 and Mother to enter in with him First that they might be eye-witnesses of the Answ 1 grace and power of Christ And Secondly that seeing what Christ did unto Answ 2 and for their daughter they might be more carefull to preserve her and to tender her in thankfulnesse unto Christ For I. It was a joy unto them to see her restored from death unto life And II. It was they who desired this of Christ And III. It belongs unto Parents to take care of and for their children And therfore they seeing that to be done by Christ which they desired were more obliged in thankfulnesse unto him to have the greater care of her to educate and instruct her in the feare of God and knowledge of Christ From this action of Iairus we may learn That it is the Parents part to bring their children unto Christ Observ and to procure that by him they may be raised and restored from death unto life for they are the Lords substitutes and therfore al Magistrates which else-where are called gods in the fift Commandement are stiled by the name of Parents What is the dutie of Parents towards their Quest 3 children First they must bring them unto Christ in Answ 1 Baptisme The Canons forbid that Fathers should be God-fathers or witnesses unto their own children but none forbids Parents to be present at the baptizing of their children Secondly Parents must earnestly endeavour Answ 2 that their children may be raised unto life all men naturally are dead in sinnes and trespasses Ephes 2.1 And therfore Parents must labour as much as in them lies that their children may be raised from the spirituall death of sin unto the life of righteousnesse Thirdly Parents must rejoyce when their Answ children are revived by Christ as undoubtedly the Father and Mother of this Maid did that is when Parents see good beginnings and hopefull blooms and religious fruits to shew themselves in their children they should rejoyce and be thankfull and blesse God Because in the second answer it was said that Parents are bound in dutie to labour and endeavour that their children may be raised up from the grave of sin to the life of grace Quest 4 It may be enquired what they can or ought to doe for the obtaining hereof Answ 1 First they must pray daily unto God for them and therfore Parents should here examine themselves whether they pray daily for the regeneration and sanctification of their little ones or not for if they be negligent herein they are negligent in a main part and branch of their dutie and are left without excuse this being a thing which every Father may doe for his child namely to sanctifie them daily by the sacrifice of prayer Iob 1.5 Answ 2 Secondly Parents must counsell and advise their children as well as pray for them yea teach and instruct them according to the precepts and presidents laid down in these places Exod. 13.8 Deuter. 6.7 and 11.19 and 32.46 Psalme 78.6 7. Gen. 18.19 and 1 Chron. 28.9 Answ 3 Thirdly Parents must accustome their children to pious duties and holy exercises namely I. To the hearing reading meditating and observing of the word of God II. To ordinary and publike prayers Parents must both teach their children reverently to pray in the house of God with the holy Congregation also privately at home as soone as they arise and before they sleep This is too much neglected by Parents yea some with faire seeming reasons can dispute against it III. To the practise of vertue Parents must accustome their children to the love of truth both in word and deed to the honouring of Religion to the sanctifying of the Sabbath to bee carefull to avoid all filthy and blasphemous speeches and to labour that their words may be gracious and seasoned with salt Answ 4 Fourthly Parents must give a good example unto their children in their lives and conversations they should be mirrours unto their children because the President and Pattern of a Father is very
preached Or Secondly that it may be heard But Thirdly that the seed of the Word may bee received And Fourthly that it may grow up and increase and become truely fruitfull Quest 3 Whether should a Minister be grieved when hee seeth his Ministery unprofitable amongst a people and that his Ministerie is like to prove the savour of death unto them Answ Without doubt he should be grieved for Ieremie wished that his head were a fountain of teares Ier. 9.1 that hee might weepe for that people And Christ himselfe wept over Ierusalem Mat. 23.37 Object Against this this place will bee objected Christ himselfe gave thankes to God his Father that hee had hid these things from the wise of the world and revealed them unto babes Answ Christ is considered two wayes namely First as he was the Minister of Circumcision And Secondly as he was Mediator of the new Covenant Now as hee was the Minister of Circumcision and sent to teach the Iewes no doubt it was a great griefe to him when hee saw them so hard hearted that they would not beleeve But againe if wee consider him as Mediator looking up to Gods wisedome and decree he giveth God praise for passing by some and chusing others Paul looking to his charge wished that the Iewes might be saved but when in a second consideration hee looketh up to Gods will and seeth that his preaching was to make fat the hearts of that people as was the preaching of Esay then he resteth in this and rejoyceth that God is glorified Although the Spheares have their owne particular motions yet they all follow the motion of the first mover So although Christ and Paul be sorry at first for the hardnesse of the Iewes hearts yet they must follow the motion of the first mover God himselfe and rejoyce when he is glorified Quest 4 From the Text it may be demanded who can come unto the knowledge of this saving truth which Christ here saith is concealed from the wise and revealed to babes Although men are by the Gospel called to the knowledge of the truth yet onely the Elect doe attaine unto the same and that because they are effectually called by the Holy Ghost When I say that all men are called I meane by an outward calling which is especially by the publike preaching of the Gospel for by this no man is excluded from the knowledge of the truth but are rather both generally all and severally each singular person invited thereunto But by that inward calling which is by the Holy Ghost and therefore effectuall I say that only the Elect are called according to the Apostles golden chaine Rom. 8.29 Whom he hath predestinated them even them alone hee called by an effectuall calling And this is that which our Saviour here saith I thanke thee Father Lord of heaven and earth that thou hast hid these things from the wise that is of this world and revealed them to babes that is onely the Elect which are contemptible in the sight of the world See to this purpose verse 11. and 13. of this Chapter and Iohn 12.38 and 17.6 and 1 Corinth 4.3 and 2 Timoth. 3 7. Only therefore the Elect come to the saving knowledge of the truth who for that cause are said to bee of the truth and to heare the voi e of Christ and onely the Church is called the Pillar and foundation of the truth for they onely retaine the truth and of them only doth the Church consist and so only must know the truth Hill lib. 3. pag. 237. of the true knowledge of God § 3. Oh Father Sect. 3 Why doth our Saviour turne his speech unto Quest 1 God First because his speech is a thankesgiving Answ 1 and thankes are to be given unto God Secondly Christ directs his speech unto his Answ 2 Father to shew that he is the directer of the world and Church Arcana Dei judicia suspicit ut in eorum admirationem alios trahat Calvin s Christ admires the secret judgements of God that hee may draw others to the like admiration Thirdly our Saviour converts his speech unto Answ 3 his Father that hee may excuse the meannesse and low condition of his servants and that both I. In regard of the Pharisees and world who despised them for their low estate And also II. In regard of themselves who were discouraged by this contempt For hereby hee would have them both to know that this proceeded of and from the Lord as followes in the next verse Even so Father for so it seemed good in thy sight Why doth Christ call God Father Quest 2 That he may shew how great reason hee hath to congratulate or rejoyce together with God Answer when he is conjoyned in so neere and strict a relation unto him as if hee would say I rejoyce that God is thus glorified for he is my Father Hence then observe That none can truely rejoyce in God Observ except he be joyned unto him by a new Covenant of filiation Rom. 8.17 Gal. 4.7 and 1 Iohn 1.3 and 1 Corinth 1.9 Hos 1.10 Rom. 5 2. and 1 Pet. 1.8 And examples hereof wee have Rom. 8.15 Gal. 4.6 and 1 Iohn 3.1 How doth the truth evidence hereof appear It appeares by these three particulars viz. First the promises are not given by name to Peter Iohn or Andrew but only to those who are received into the fellowship of sonnes and called the sonnes of promise Rom. 9.8 Galat. 4.28 Secondly God professeth himselfe to be an enemy to the enemies of his children and therefore he is not the helper of all but only of his Psalm 8.13 c. And consequently none can rejoyce in him but those only who are assured that by a new Covenant they are made his Thirdly naturally we hate the Lord and his Law the Commandements of God being as bonds and chaines unto us which restraine us from doing that which wee greedily desire And therefore wee desire to cast off this bond and yoke and had rather the Lord would suffer us to walke in our owne wayes though the end thereof be death then constraine us to walke in the pathes of this Commandements which leade unto life Wherefore untill by a new Covenant we be united unto the Lord we cannot rejoyce in him or his service Quest 4 How may we bee made the children of God that so we may rejoyce in him Answ 1 First Pacem operando by making peace and appeasing jarres and composing strife betwixt man and man brother and brother Blessed are the Peace-makers for they shall be called the children of God Mat. 5.9 Answ 2 Secondly Benedicendo by blessing those that curse us c. Love your enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully hate you and persecute you That you may be the children of your Father which is in heaven Mat. 5.45.46 Answ 3 Thirdly Orando by praying unto God to give us that evidence and
to depart or swarve from the rule of right reason Thus every veniall sin is against right reason and against the Law of nature which is given to every one in his creation or in his birth and nativity Of this same opinion is Durandus in 2. sent dist 42. q. 6. and many of the Schoolmen Iosephus Angles in 2. sent pag. 275. and Fisher the Bishop of Rochester Rossensis Artic. 32. advers Luth. and Bellarmine unawares confesseth the same against himself Bellar. com 1. pag. 84. If the Reader would see the severall testimonies and words of the fore-quoted Authors and this Argument cleerly handled let him reade Master Bels Challenge pag. 81 c. unto 86. Fourthly Gerson de vita spiritual lect 1. part 3. in 1. corol hath these words No offence of God is veniall of its own nature but only in respect of Gods mercy who will not de facto impute every offence to death though he might do it most justly And so I conclude that mortall and veniall sins as they be such are not distinguished intrinsecally and essentially but onely in respect of Gods grace which assigneth one sin to the pain or torture of death and not another This Gerson who thus writeth was a famous Popish Bishop and a man of high esteem in the Councell of Constance and if his words be well marked they are able to confound the Papists and to confirm the point delivered by us For I. He telleth them plainly that every sin is mortall of its own nature And II. That no sin is veniall save onely in respect of Gods mercie And III. That God may Iustissimè most justly condemn us for the least sin we do And IV. That mortall and veniall sins are the same intrinsecally and essentially and differ but accidentally that is to say they differ in accident but not in nature in quantity but not in quality in mercie but not in deformity in the subject but not in the object in imputation but not in enormity save onely that the one is a greater mortall sin than is the other Fifthly because the least offence that can be imagined remaining eternally in respect of the stain and guilt of it though not in act as do all sins unremitted must be punished eternally for else there might some sinfull disorder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain not ordred by divine justice Now whersoever is eternity of punishment there is an everlasting expelling and excluding from eternall life and happinesse and consequently every offence that eternally remaineth not remitted excludeth from eternall glory and happinesse and is rightly judged a mortall and deadly sin Field of the Church lib. 3. pag. 147. Sixthly all sins are mortall in them who are strangers from the life of God because they have dominion and full command in them or at least are joyned with such as have and so leave no place for grace which might cry unto God for the remission of them But the elect and chosen servants of God called according to purpose do carefully endeavour that no sin may have dominion over them and notwithstanding any degree of sin they run into they recover that grace by repentance which can and will procure pardon for all their offences VERS 37. For by thy words thou shalt be justified Vers 37 and by thy words thou shalt be condemned What is Justification Quest 1 First some say Iustificare to justifie signifieth Answ 1 Iustum facere to make just by a renovation or change of our nature but this is false for hereby our Justification and our Sanctification are confounded and made one thing as though to justifie were the action of God in regenerating and re-creating us Secondly to justifie is the work of God in Answ 2 judging us and therefore Iustificare to justifie doth signifie Iustum pronunciare that is to pronounce righteous and this is manifest by these two reasons namely I. Because in Scripture Justification is opposed to condemnation as in this verse By thy words thou shalt be justified and by thy words thou shalt be condemned II. Because in Scripture Justification is sometimes defined to consist in the remission of sins sometimes in the forgiving of wickednesse sometimes in the covering of sin and not imputing of iniquity and sometimes it is described by the imputation of righteousnesse All which do prove manifestly that Justification is the action of him who is the Judge of mankinde in absolving man from sin and the punishment thereof Who is it that justifieth man God alone as appears by these two particulars Quest 2 to wit First the Lord is the onely Judge of all Answ therfore it belongeth onely unto him to justifie He is called the Judge of all Heb. 12.23 And Act. 17.31 it is said He hath appointed a day in which he will judge the world in righteousnesse Of which day also the Apostle speaketh Rom. 2.5 16. And the reason hereof is given by the Apostle Rom. 14.7 8. to wit because he is our onely Lord to whom we both live and dye and to whom every one shall give account of himself Whereby it is cleer seeing God is the onely Judge of the world that to justifie and to condemn must onely belong unto him Secondly Justification consisting in the remission of sins and the not imputing of iniquity it necessarily followeth that none save God onely can justifie because none except the Lord can forgive sin as is cleer Mark 2.7 Luke 5.21 and Esa 43.25 and 44.22 and Psal 31.2 and 2 Corinth 5.19 Verse 38 39 40. VERS 38 39 40. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee But he answered and said to them An evill and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Ionas For as Ionas was three daies and three nights in the Whales belly so shall the son of man be three daies and three nights in the heart of the earth Sect. 1 § 1. There shall no sign be given to it but the sign of the Prophet Ionas Quest What and how many things may we learn from this sign Christ that is from his death and Resurrection Answ 1 First from hence we may learn how great and horrible the pollution and guilt of sin is and how great the severity of divine justice is seeing that God would rather give his onely begotten and most dearly beloved Son to death than let sin go unpunished Answ 2 Secondly in this sign we may see more than a fatherly goodnesse and mercie in God for as a father hath pity upon his children so hath the Lord upon us Psal 103.13 yea he spared not his own and onely naturall son but gave him to death for us Rom. 8.32 that we might be freed from eternall destruction by him Answ 3 Thirdly from hence also we learn that there is no other way or means for us to obtain salvation by
the Minister of the word Sacraments is said to save and to beget in Christ as the Apostle saith 1. Corinth 4.15 and. 2. Cor. 5.21 And therefore if we desire to walke in that way which leades unto him let us pray unto God to give us his holy Spirit let us attend carefully to the preaching and reading of the holy word and approach reverently and preparedly when we are invited to the holy Sacrament of the Lords holy Supper Who shall be made partakers of this life eternall Quest 3 First onely the Elect and faithfull Iohn 17.9 Answ 1 Acts. 2.47 Rom. 11.7 If it be here demanded whether the wicked Quest 4 shall rise or not at the last day I answer they shall but not unto eternall joy Answ but unto an eternity of torments Daniel 12.2 Matth. 25.46 and 2. Thes 1.8.9 Shall not wicked men rise at the great day of Quest 5 judgement unto eternall life shall not they also live for ever They shall rise unto eternall death Answ but not unto eternall life For I. It is like death herein as there is no exemption from death so there is no redemption from hell And II. In death there are two things namely First Mortis inchoatio the inchoation of death or the dolefull and strong pangs of death now this wicked men have for the bitter paines of eternall death are alwayes upon them they with St. Paul in another sence may justly say that they dye daily Secondly Mortis consummatio in death there is the period perfecting and consummation thereof Now this wicked men never have for they are alwaies a dying but they never dye Secondly all the Elect shall be made partakers Answ 2 of this everlasting life It may here be demanded whether the joy of Quest 6 heaven shall be alike unto all or unlike whether equall or unequall First in heaven there shall be Par gaudium Answ 1 an equal joy for every man shall receive his penny and shall have a fulnesse and perfection of joy Secondly in heaven there shall be Impar gradus Answ 2 different degrees of Glory Daniel 12.3 When shall the Elect and faithfull be made Quest 7 partakers of this everlasting life both in bodies and soules Answ 1 First in generall concerning the yeare when the Righteous shall rise unto life there was a double opinion to wit I. Some said it would bee 6000 yeares after the Creation of this opinion were Iustinus Iraenaeus Hieronymus Augustinus Lactantius Hilarius Rabbi Elias and some heathens II. Some said it would bee 6500 yeares after the Creation and of this opinion were Cyrillus Chrysostomus Hyppolitus Germanus Constantinopolitanus Vide Senens bibl Sanct. lib. 5. § 190. pag. 399. Answ 2 Secondly more particularly there are three times when this life eternall is by the Elect injoyed viz. I. Tempus Inchoationis There is the time when they are first interested into this life and that is when they are Regenerated Iohn 5.24 and 17.3 and 1 Ioh. 3.2 Thus this fruition of life Eternall is begun in this life Read Rom. 5.2 Colos 3.3 Gal. 2.20 II. Tempus Possessionis There is the time when they enjoy this life in Soule onely and this is presently after death When First the body rests from labour Revelat. 14.13 And Secondly the soule hath a certaine perfection Quest 8 It may here be questioned If the soule doth not sleepe as well as the body untill the generall Resurrection Answ 1 First some held that the soule was like the body altogether mortall and the same in men with beasts as the Nazarens thought Danaeus and therefore the soule should never be restored to the body or to life as the Saducees dreamt Answ 2 Secondly some held that the soule died but that at the Resurrection it should be restored againe alive to the body and thus thought the Arabians Thirdly some held that the soule died not but Answ 3 onely when it departed from the body it fell a sleepe and slept untill the day of judgement And of this opinion were well nye 20 Fathers who are reckoned up by Senens § 345. Page 569. 570. Fourthly some held that the soule enjoyed the Answ 4 presence of God before the generall Resurrection but imperfectly Pet Mart. 3. 14. 16. Page 684. Fifthly some hold that the Elect and faithfull Answ 5 in regard of their soules doe perfectly enjoy the pesence of God presently after their corporall dissolution Here some object God onely is immortall Object 1. Timoth. 6.16 and therefore the soule is mortall First God onely is Eternall wee only sempiternall Answ 1 God is from everlasting Aparte ante and to everlasting aparte post but man had a beginning although he shall have no end because both soule and body shall be conjoyned together againe at the last day and shall endure for ever Secondly God onely is the fountaine of Immortality Answ 2 having life and immortality in himselfe and of himselfe but we are made immortall onely by him Thirdly that the soule is immortall and dyeth Answ 3 not appeares thus The Scripture saith the soule goes to God Eccles 12.7 Revelat. 7.15 and .14.4 And Stephen commends his soule to God Acts. 7.59 And CHRIST saith That man cannot kill the soule Matth. 10.28 And. Iohn 6.40 Christ promiseth to the faithfull that they shall be raised up and made partakers of life everlasting III. Tempus perfectionis there is the time when the Elect shall absolutely and perfectly enjoye this life eternall and that is in the Resurrection when the body and soule shall be united and conjoyned together for ever inseparably What is this life eternall Quest 8 Answ 1 First it is Life Here observe that life is either Increate as is the life of God Or Create and is either Naturall as is the life of the body or the life which we leade in the body Or Spirituall which is Inchoate and imperfect in this life Or Comsummate and perfect in the life to come Answ 2 Secondly this Spirituall life consists in the union of the soule with God Iohn 17.21 Revel 21.3 Answ 3 Thirdly this Communion will be I. With the humanity of CHRIST And II. With his Deity And III. With the Father and the holy Ghost Iohn 17.22 Answ 4 Fourthly the difference between this inchoate and that consummate spirituall life is this that there God will be all in all by himselfe without the use of meanes There shall be no need or use of the word and Sacrament and Temples and the like nor any use of the creatures the Sunne Moone and the rest Indeed there shall be an use of the creatures Rom. 8.21 but it is for pleasure and delight not for necessity or want What manner of life shall this everlasting Quest 9 life be First it may be illustrated and described by the Answ 1 names given thereunto Heaven is called I. A reward great is your reward in heaven And II. An inheritance Rom. 8.17 and. 1. Pet. 1.4 And III. A crowne of
them because they should hold their peace but they cryed so much the more saying Have mercy on us Oh Lord thou Sonne of David § 1. And behold two blind men sitting by the Sect. 1 way side Whether is this an Historicall or an Allegoricall Quest 1 narration Although undoubtedly it be a reall trueth Answ and was verily performed according to the words of the Evangelists yet the Fathers and some Expositors have Allegorized it What is observable in the Allegory Quest 2 First the state of man after the fall For by Answ 1 nature I. We are like these men blind in our understandings Caeti and blockishly ignorant in Spirituall things II. We like these are beggers in grace Iuxta vias being herein miserably poore deprived of all grace vertue and goodnesse and strangers from the favour of God III. We like these sit doing nothing Sedetes being dead in workes for so long as we are naturall we are dead in sinne and so long as we are dead in sinne we are as unable to worke spirituall workes well as a man corporally dead is to work corporall or naturall workes Answ 2 Secondly in the Allegoricall sense of this history we may observe the degrees of our Reparation and Renovation For I. CHRIST passeth by II. We heare the noyse III. We aske what the matter is Marke 10. IV. We then crye and begge and sue for mercy V. We have many impediments which hinder us from being heard for a time VI. Yet if we continue crying Christ will First call us And then Secondly take pitty of us And Thirdly helpe us But I passe by these Quest 3 How doth it appeare that we are blind by nature Answ It is most evident by these foure following particulars to wit First if a man should walke in a way and before him should be a deepe pit and on one side of him a rich treasure and he see neither but neglects the treasure and fals into the pit who would say but this man were certainly blind Thus we walke in the way of the world seeing neither the heavenly treasure that is reserved for the righteous nor the infernall torment which is prepared for the wicked but neglect the one and engulfe our selves into the other and therefore it is evident that we are blind Secondly who will say that he sees who is not able to discerne betweene light and darkenesse betweene gold and burning coales Thus the naturall man cannot understand spirituall things 1. Corinth 2.4 but chooseth the burning coales of this world yea even of hell neglecting the celestiall gold of life eternall Naturall men preferre the darkenesse of fables and humane traditions before the light of the word yea death before life and hell before heaven and therefore who will deny but that they are blind Thirdly the blind man knowes not whether he goes ignorant which way to turne yea often running against a wall Thus by nature being ignorant of the word and will of God we know not whether we goe we know not how to serve God aright â—or when we doe well And therefore who will deny but that great is our blindnesse Fourthly the blind often stumble and easily fall so as long as we remaine in our naturall blindnesse and ignorance we frequently fall into one sinne or other not being able to cease from sinne 2. Peter 2.14 And therefore our deeds of darkenesse and workes of the flesh doe shew that we are as blind in soules as these men in the text were in their bodies Quest 4 What must we doe to be freed from this spirituall blindnesse Answ Doe as these blind men did namely First let us acknowledge and confesse unto our God our spirituall blindnesse and how ignorant we are in divine and celestiall things Secondly let us seeke for and enquire after the Physitian of our soules who is able to open our blind eyes If it be demanded Who this is Moses the Patriarks Prophets Evangelists Apostles Confessours and Martyrs answer with one mouth that it is JESVS the Sonne of David who is the light of the world and which enlightneth every one that commeth into the world Iohn 1.9 Isa 35.5 and .61.1 Thirdly we must ingenuously confesse this Physitian as these did Iesus thou Sonne of David we must not be ashamed to confesse and acknowledge him before men who is able to deliver us both from the wrath of God and the rage of men and this our extraordinary naturall blindnesse Acts 26.18 Fourthly with blind Bartimeus we must cast away our cloakes and reject and shake off whatsoever may hinder us from comming unto Christ Hebr. 12.1 we must take up our crosses and deny our selves and follow CHRIST and wee must lay downe our pleasures and profits if they keepe us from Christ But of this something hath beene said before Chapt 5. and 7. and therefore J enlarge it no further When or about what time did this History Quest 5 fall out Jt was after Christs departure from Iericho Answ verse 29. and Marke 10.46 St. Luke 18.35 saith it was when he came Quest 6 nigh unto Iericho and therefore how may the Evangelists be reconciled First the omitting of some circumstances overthrowes Answ 1 not the substance of the History for although circumstances should varie or some should be omitted yet the summe and matter of the narration may be true Secondly it is very likely that these blind Answ 2 men cryed unto CHRIST before his going unto Iericho and although he heard them yet hee would not answer them for the tryall of their perseverance untill his returne from thence and thus thinkes Calvin And thus before Chap. 9.28 Two blind men crye after him in the way but he answers them not untill he come into the house St. Matthew saith here there were two blind Quest 7 men but according to Marke and Luke there was but one and therefore how can they be reconciled in this particular First it may be at the first there was but one Answ 1 and that another came running after him afterwards and so two were healed Or Secondly it may be there were two yea certainly Answ 2 there was and yet onely Bartimens is named either because he was better knowne or more famous or more clamorous running faster and crying louder after CHRIST then the other did Thirdly Omne majus continet in se minus Answ 3 every greater containes a lesse and therefore there is no contradiction at all amongst the Evangelists St Matthew saith there was two St. Marke and St. Luke say there was one not that there was but one onely now where there are two there is one Fourthly the holy Scriptures are not strict in Answ 4 the observing of numbers but are wont to neglect them and thus our Evangelist Chapt. 8.28 saith There were two possessed with Devils and St. Marke 5.1 and. St. Luke 8.26 say There was one Quest 8 Why did these blind men sit by the way side Answ St. Marke and St.
hence to conclude that therefore fornication is a veniall sinne were I. To fall into a heathenist errour Non est flagitium juvenem fornicari who thought that for a young man to commit fornication with a single woman was a pardonable offence II. This were to contradict and oppose the Apostle Paul even in the very termes who distinguisheth and distinctly nameth Adultery and Fornication and positively affirmeth that not onely the Adulterer but also the fornicator shall never enter into the Kingdome of heaven 1 Cor. 6.9 13. Answ 4 Fourthly in good workes there is such a difference of degrees betweene the greatest and the least as there is in sinnes now the Papists say that the least good workes merit eternall life as well as the greatest and therefore not a mote but a beame is in their eye who cannot see the least sinnes truely to merit eternall death Vers 25 29. VERS 25.26 Woe unto you Scribes and Pharisees hypocrites for ye make cleane the outside of the cup and platter but within they are full of extortion anâ— excesse Thou blind Pharisee cleanse first that which is within the cup and platter that the outside of them may be cleane also Object It may here be objected CHRIST is the promised seed Gen. 22.18 in whom all the nations of the earth are blessed Galath 3.16 who was not sent to condemne the world but to save it Iohn 3.17 and 12.47 â—cts 3.26 and will he twit and reproach and disgrace with reproachfull termes and names any Yea although they were sinners yet he is mercifull and meeke of whom it was foretold That he should be like a Lambe dumbe before the shearer not opening his mouth against his persecuters and we are commanded by him to learne of him to be lowly and meeke Matth. 11.28 And therefore how doth he now upbraid so tartly the Scribes and Pharisees Answ CHRIST doth not calumniate or reproach them out of hatred as they doe him Iohn 7.20 and 8.52 but out of love Indeed we read that he called Herod Foxe and the Pharisâ—es fooles and blind guides verse 16. and blind Pharisees verse 25. and painted sepulchers verse 27. and hypocrites or dissemblers and counterfeits in many verses of this Chapter but these were onely reprehensions and comminations because they slighted and abused the Gospell Hence then we may learne Obser That the true Ministers of God are sharpe and tart in reproving the contempt of the Gospell when they see the word which is the mighty power of God unto salvation despised and scorned then they stretch forth their voyces like a Trumpet Esa 58. and become Boanerges Sonnes of Thunder Moses was the meekest man in the world and yet he brake the two Tables for anger when he saw the Idolatry and wickednesse of the people Exod. 32. and afterwards was very angry with Korah and his company Numb 16.15 CHRIST was meeknesse it selfe and yet hee was angry when the Gospell was despised and the Messiah the true Corner stone rejected Marke 3.5 and denounceth many woes against such Contemners verse 13 14 15 16 25 27 29. of this Chapter Paul when the Gospell and word of God was slighted and spurned at separates the Apostles and departs and shakes off the dust of his feet Acts 19.9 Why must the true Ministers of the word be so Quest 1 sharpe and severe in reproving the contempt and contemners of the Gospell First because the Gospell is a great grace Read Answ 1 Rom. 15.29 and 1.11 and 1 Thes 1.5 and therefore it is a great ingratitude to slight or reject it Ierem. 51.9 Luke 19.42 Math. 23.37 Secondly because the contempt of the Gospell Answ 2 is the contempt of God hence CHRIST saith they have not despised you but me Thirdly because the contempt of the Gospell is Answ 3 scandalous to those who are without and makes it evill spoken of And therefore there is great reason that the Ministers of the word should be sharpe in their reproofes of the contempt of the Gospell and that both I. In regard of the contemners whose punishment shall be intolerable if they repent not And also II. In regard of God who is despised when his word is disrespected And likewise III. In regard of the Gospell which becomes odious unto those who enjoy it not when it is slighted and contemned of those who possesse it What is here required of those people or persons Quest 2 who enjoy the word First it is required that they endure patiently Answ 1 the word of reproofe and not wonder when the contempt of Religion is severely and tartly reprehended as wicked children are to be whipped and franticke men must be scourged and those who are lethargicall must be pinched and with a loud voyce called upon so those who doe enjoy the word or have long enjoyed it and doe not regard it are sharpely to be rebuked And Secondly it is required of them to take heed Answ 2 that they doe not provoke CHRIST by the contempt of his word or Gospell If men be offended with us men may mediate for us yea although our sinnes should depresse us and Sathan provoke us and the Law condemne us and the Lord be angry with us yet CHRIST could reconcile us and would if we prize as we ought the word of reconciliation Rom. 8.25 c. and 2 Cor. 5.19 20. But if CHRIST be angry with us who shall mediate or intercede for us If he shut the gates against us Matth. 25.22 and will not owne us Matth. 7. what will become of us how miserable will our estate and condition be And therefore if we desire that CHRIST may be our friend and we Gods favorites we must not contemne and reject but respect value and obey the Preaching of the Gospell Our Saviour having reproved the hypocrisie of the Scribes and Pharisees who made cleane onely the out side of the cup and platter verse 25 doth now exhort them to cleanse also yea first the inside of them The word here used is worth observing namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to purge in the Physitians sense as followes by and by The care of the Pharisees being onely to keepe the outward man free from the corruptions of the world and not the inward pure in the sight of God are reproved here for it by our Saviour and advised by him unto the contrary for this 26 verse containes the counsell of CHRIST concerning the purging of the inward man of the heart where although the proposition seeme to be single yet it is indeed double for our Saviour grants the Thesis that he may remove the Hypothesis The Thesis is purge The Hypothesis is not the outward man onely but the inward also and principally but I conjoyne them together Quest 2 What is meant by this word Purge Purge first the inside of the Cup. Answ 1 First sometimes it is taken for sweeping sometimes for brushing sometimes for wiping sometimes for washing and the like Answ 2 Secondly but
it leads men unto most notorious offences so it ends and brings men unto most fearefull judgements How many are the causes of Desperation and Quest 2 what are they that knowing them we may learne to avoid this fearefull offence which Iudas here fell into The causes of Desperation are many namely Answ First a shame to confesse sinne or to have sinne to be knowne many are so confounded when thâ—y thinke of the shame which wil redound unto them when some sinne they have committed is published that to prevent it they desperately cut the thread of their owne lives Secondly the next cause of Desperation is the multitude of sinnes many reviewing the Catalogue of their offences find them to be in number numberlesse the sight whereof doth so amaze and affright them that they despaire of mercy with Iudas in the text Thirdly another cause of Desperation is the greatnesse enormâ—ousnesse of the offence many see some sinne which they have committed to be so hainous and horrible that with this traytor they despaire of mercy and hasten vengeance by their desperate enterprizes Fourthly the next cause of Desperation is the continuance in sinne many calling to mind how long they have wallowed in the puddle of iniquity despaire of mercy and desperatly lay violent hands upon themselves Fifthly another cause of Desperation is a certain pusillanimity of mind for many considering the many and great workes which God requires of them unto salvation do utterly despaire of heaven and like faint-hearted Cowards give over the work and warre unattempted excusing themselves with the old proverbe Vni atque geminis praestat involvi malis they may as well sit still as rise and catch a fall they may as well never undertake the taske as take it in hand and be enforced to give it over againe unfinished Sixthly the next cause of Desperation is a false imagination or judgment of our selves and works many are so sensible of their weaknesse and inability to serve the Lord and so sensible of their lukewarmenesse in his service and worke and of the power and strength of temptation that they are ready to despaire because if they belonged unto God then undoubtedly they thinke that it could not nor should not be thus with them This cause hath place sometimes in the faithfull in whom it is onely temporall not at all finall Seventhly another cause of Desperation is the weight of some temporall affliction many being under some heavie burden of corporall calamity thinke to free themselves from it by putting a Period to their lives skipping thus as the Proverbe is out of the pan into the fire and passing from corporall paines to eternall punishment Eighthly the last cause of Desperation is Infidelity many distrust of the truth of the promises of the power and love of God and of the valew of CHRISTS death as though neither God nor CHRIST could nor would save them although they should repent crying our desperately with Cain My sinnes are greater then God can forgive Quest 3 What are the remedies against Desperation or these causes thereof Answ The Remedy against this great evill is a sure trust and confidence in the mercy love power and truth of God who hath promised that his mercy shall be above all his workes and above all our sinnes if we will but repent And therefore let us learne and labour truly to repent and turne from our sinnes and we may find hope and comfort and be assured of mercy and favour More particularly First if the shame of the world terrifie us then let us remember that if men condemne us for sinne they will commend us for repentance yea this shame iâ— temporall but the infamy of desperate persons is perpetuall and eternall and although men blame them for sinning yet God will pardon them and blot all their sinnes out of his remembrance wherefore they need not set by the shame of men if they have the praise of God Secondly if the multitude and magnitude of our sinnes come into our remembrance let us repent us of them and be truly sorrowfull for them but not despaire because the mercy of God is infinite and the merits of Christ are of an infinit valew and worth and his blood which was shed for penitent sinners is sufficient to purge us from all our sinnes Thirdly if we be almost at the Gate of Desperation by reason of the consideration of our continuance in sinne then let us remember that the time of our former ignorance God will not regard but willingly passe by if now from henceforth we labour to redeeme the time devoting our selves wholly up to the service of our God Fourthly if we begin to despaire and doubt that we shall never be able to doe that which God requires of us unto salvation then remember Conanti aderit Deus God will be present with us if we doe our endeavour yea he will accept of the will for the deed if he see that with our minds we serve the Law of God yea he will give us both the will and the deed and inable us in some measure to doe those things which he requires of us if in sincerity of heart we desire and endeavour to serve him Fifthly if we be dejected and plunged into the pit of sorrow through the sense of the weaknesse of grace and the strength of corruption in us we must then remember that the Lord hath promised to strengthen the weake and to cause the barren to bring forth and to feed and nourish babes untill they come to strength and to the measure of perfect men And he is faithfull in his promises and tender in his affections unto all his children wil neither quench a smoaking flaxe nor breake a bruised reed nor reject nor cast off any of his babes because they are sicke and weake Sixthly if the sense of any heauy affliction lying upon us be ready to sinke us in the Whirle-poole of desperation let us then remember that I. The deare children of God have endured longer and heavier afflictions then we have or doe as we may see in Ioseph Iob and David II. That afflictions doe attend all those who would be saved yea that they who would come unto heaven must suffer affliction it being given unto them to suffer Philip. 1.29 III. That God will lay no more upon us then he will inable us to undergoe By these and the like meditations we must strengthen and arme our selves against doubting and desperation VERS 9 10. Vers 9.10 Then was fulfilled that which was spoken by Ieremy the Prophet saying And they tooke the thirty peeces of silver the price of him that was valued whom they of the children of Israel did value and gave them for the Potters field as the Lord appointed me Then was fulfilled that which was spoken by Ieremy the Prophet Sect. From what Prophet or place doth the Evangelist Quest 1 cite these words First for answer unto this the next qu. I
by it Thus much for this second generall question Wee now come to consider of this Gospell and first of the Title The Gospel according Quest 3 to Saint Matthew Here first it may bee demanded Answ what is meant by this word Gospell Answer For the true and full understanding of this question wee have two things to consider of viz. the Name and the Nature of the Gospell of which not apart or severally but together For the Name shewes the Nature Conveniunt rebus nomina sape suis The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a good and joyfull message c Bullinger s Luke 2.10 and is attributed and ascribed unto many things 1. Sometimes to a peculiar message Ecce Luke 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold I bring you glad tidings 2. Sometimes to the preaching of the Gospell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel d Rom. 2.16 1 Cor. 4.15 2 Cor. 8.18 that is my preaching of the Gospell 3. Sometimes to holy doctrine or the preaching of Christ e Mat. 24.14 Esa 61.1 This Gospell of the Kingdome shall be preached unto all Nations c. 4. Sometimes this word Gospell is taken for the Evangelicall Bookes Matth. 26 1◠Wheresoever this Gospell shall bee preached there shall also this which this woman hath done bee told Now the Euangelicall Bookes are of two sorts to wit Either Forged and false as the Gospel of S. Peter S. Iames S. Clement and divers others which the Papists cosen the world withall Or True which are the foure of S. Matthew Marke Luke and Iohn and are called Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a more singular manner because they bring unto us both true newes and the best newes that ever we heard f Luke 2.10.13 14. Behold sayth the Angel I bring you glad tidings tidings of great ioy which shall bee unto you and to all people c. Now the truth of this appeares thus First The Gospell is the power of God unto salvation g Rom. 1.16 1 Cor. 1.18 Secondly it is a glasse wherein as with open face the vaile being taken away wee may see the glorie of the Lord and bee transformed into the same image from glory to glory h 2 Cor. 3.18 Thirdly it shewes unto us i Luke 2.14 Gods good will unto mankinde and mans reconciliation unto the Lord of glory Fourthly it shewes unto us the will and pleasure of the Lord more clearly and plainly than was made knowne unto the Fathers in and under the Law k Ephes 3.4 5. Fiftly the Gospell is such a blessed message that woe bee unto him that either Neglects to preach it being called thereunto Wee unto me if I preach not the Gospell l 1 Cor. 9.16 Or Brings any other Gospell than this let him be accursed that bringeth any other Gospell m Gal. 1.8 9. Or Rejects this It shall bee more tollerable for Sodom and Gomorrah at the day of iudgement than for those that despise this Gospell n Mat. 10.14 15. And thus much for this question Another question here will arise Why the Quest 4 Gospell or any Scripture was written To this I Answ 1 Answer first for the helps of our knowledge least that in processe of time there should either have beene no remembrance or a false remembrance of our salvation and redemption by Christ to prevent which God in much mercy and love hath committed the life death resurrection and ascension of Christ unto writting that the truth might remaine and bee knowne for and unto all ages The Lord would have us remember what Christ did for us and what hee undertooke and underwent for our Redemption and therefore hee commandes that those things which are to bee remembred should bee written least otherwise the memory of them should perish The Lord would have our memories to retaine Truth not lyes and therefore commands the Gospell to bee written that the truth may not be corrupted o Luke 1.4 5. I answer againe the Gospell was written for Answ 2 the helpe of our faith least it should have beene uncertaine If the History of Christs conception birth life temptation sufferings obedience and the like had only beene by tradition delivered from Father to Sonne in processe of time we should have questioned the truth of it and so our faith would have beene the more shaken and lesse sure to redresse which the Lord commends all these things to writing that so our faith might be firme and working not fraile and wavering If the Gospel had beene related unto us by others not by the Apostles wee should have been prone to have called the truth and certainty of it in question as the Sadduces who will neither receive nor imbrace any other Scripture but onely the Pentatench or five bookes of Moses because none were written by him but them and therefore the Lord will have the Gospel written and the Canon and Rule of faith taught confirmed and sealed by his Apostles who were eye and eare witnesses of what they wrote a 1 John 1.3 that wee might the more undoubtedly beleeve the infallible truth of it Quest 5 It may here further be questioned what the Gospel and Scriptures doe containe Answer I answer First holy Histories to bee knowne Secondly Rules and doctrines of faith to be practised and beleeved For the better understanding of this question and answer observe First what is to expected Secondly what is to bee learned from the holy Scriptures I. What is to be expected from the Scriptures First the truth of Historie not of every historie and passage but onely those that are necessary b Joh. 20.21 Secondly the summe also of all those things which are to bee beleeved as necessary unto salvation c 2 Tim. 3.16 And therfore 1. they are to blame that say the Scriptures are corrupted and falsifyed by Heretiques 2. the Patrons and setters up of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnwritten traditions II. What is to be learned from the Scriptures First the doctrine of faith d Collo 3.16 and therefore 1. Papists are much to blame who hold some things as articles of their faith for which they have no warrant from the word of God as is proved by Sir Humfrey Linde in his via tuta 2 Ignorant persons also are here very faulty who will not studie the Scriptures that thereby they may bee inabled to give an account of their faith to every one that shall demand a reason of it e 1 Pet. 3.15 3. They also are blame worthy that refuse to bee Catechised and instructed in the principles of Religion grounded upon and taken from the holy Scriptures Secondly the truth of History is to be learned from the Scripture because that is the foundation of faith and therefore it is necessary to heare reade conferre and accustome our selves unto the study of holy writ because for this end God commanded them
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
us in the service of God I answer Answ a right use of the affections doth helpe us in Gods service Shame makes us blush for sinne feare makes us warie anger makes us zealous of the credit and good name of our neighbour and of the glory of God Loftinesse of minde makes us constant and resolute in our callings and duties both divine and humane Praise makes us more prompt and ready to obey vertue it being cos virtutis vertues whetstone § 3. And departed into Aegypt Aegypt was Sect. 3 a place of ill report in many things First Observ a place of noe faith nor truth but perfidious and treacherous Pompeius was slaine there Iulius Caesar was in danger of treacherie when he was there and it was a fatall place to Antonius Secondly they were persecuters of the Israelites and God makes that great deliverance of his people from them the Preface of the law b Exod. 20.1 And hence it is that God forbids them to returne any more into Aegypt but rather to goe to Babylon and submit themselves to the Chaldean captivity as Ieremiah the Prophet often perswades Thirdly the Aegyptians were most bitter and cruell enemies of religion abounding in all manner of superstition and this is that which most grieves the children of God to bee among those that are lovers of superstition and haters of religion c Psa 120.5.6 And yet notwithstanding all this Ioseph being commanded by the Lord to goe thither doth neither refuse it as the Iewes did when they were bidden by the Prophet to goe to Babylon neither doth hee flye into some other place as Ionas did who would have fled to Tarsus when he should have gone to Nineveh but goes presently when and punctually whether the Lord bids him Vers 15 §. 1. VERS 15. And was there vntill the Sect. 1 death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying out of Aegypt have I called my Sonne A man in the ford ready to sinke catcheth at every thing he feels or sees which he can reach hoping that it will helpe to keepe his head above water so Papists snatching every occasion for the confirmation of their religion laye hold upon this verse to ground their unwritten traditions upon Obiect objecting thus Many bookes truly sacred and canonicall have utterly perished and beene lost and therefore that Canon of Scripture which now wee have is not sufficient the Antecedent they confirme from Chrysostome a Hom 9. s Matth. who saith the Jewes lost some of their sacred and canonicall bookes by negligence and carelesnesse and some of them have beene burnt and therfore these Books could never be repaired or written again by Esdras seeing that they were no where extant they give us examples of this as this verse Out of Aegypt have I called my sonne and verse 23. he shall be called a Nazarite which words are not at all to be found in the Old Testament And therefore the Scriptures are insufficient without ecclesiasticall or humane Traditions Answ 1 I answer first we deny that any sacred and canonicall bookes have beene lost Answ 2 Secondly if there bee any lost as some Protestants grant as we shal see else where yet they were either historicall and not absolutly necessary unto salvation or doctrinall containing fundamentall truths which are clearely taught and laid downe in some of those bookes which we have now extant and therefore this doth not conclude the Scriptures to be insufficient Answ 3 Thirdly the proofe they bring for their Antecedent proves nothing because Chrysostome being ignorant of the Hebrew tongue followes the translation of some interpreters who hath not these two sentences which are in this verse and the 23. verse but St. Hierom learned in the languages affirmes b Lib. de opt gen interp that they are both to bee found in the Hebrew Text that is this verse in Hos 11.1 and vers 23. in Iudg. 13.5 and Isa 11.1 Yea both these sentences are to bee found in the vulgar translation which the Papists hold onely authenticall of all other translations Answ 4 Fourthly the Jewes so religiously and carefully did keep these sacred books that no one book either by their negligence or malice hath perished as shall bee else where shewed and as Bellarmine himselfe proves c Lib. 2. de verbo Dei and others are verily perswaded of d Scharpius curs Theog 137. Sect. 2 § 2. That it might bee fulfilled which was spoken of the Lord by the Prophet Exposit The scope of that place Hos 11.1 Is to commemorate the deliverance of Israel from Egypt by way of reproach and upbraiding of the Jewes who were so unthankefull and disobedient unto God who had done such great thing for them Hence a principall question offers it selfe to be discussed which is this How is it said here Quest This was done that it might be fulfilled c. Is this the scope of Hoseas prophesie I answer first a Prophesie is fulfilled three Answ 1 manner of wayes I. When that which is foretold come to passe as Samuel foretold Saul that his kingdom should not continue e 1. Sam. 13.14 because God had rejected him f 1 Sam. 15.23 which was shortly after fulfilled in David to whom the crowne was given II. When a thing is foretold of one time in generall which may often come to passe or when a Prophesie is given which seems to aime at some one time but the substance of it is accomplished many times as the Prophet Esay Prophesieth of the Jewes they shall heare but not understand see but not perceive g Esa 6.9.10 Which is dayly accomplished whereresoever the Gospel is preached III. When not that numericall thing comes to passe which is foretold but some thing like thereunto and thus some say the Prophets prediction is fulfilled in this place h Muscul s But because it may be replyed although something Answ 2 like unto that which is foretold come to passe yet it cannot truely be said to be fulfilled I will therefore give a second answer and that is Prophecies have many senses as may appeare by a fivefold explication of them viz. Historicall Morall Allegoricall Tropologicall Anagogicall of which I shall speake God enabling me plainely else where But because it may yet be replyed that this is full of danger seeing 1 Origen and some others have turned all Historicall narrations into Allegories and 2. because the Anabaptists doe denie the very truth of the Historie of the Scriptures embracing onely Allegories and excluding all Historicall truths as Ixion embraced a cloud in stead of Iuno I will therefore produce Answ 3 a third answer which is that one prophecie hath but one sense onely yet there may bee two parts thereof and thus Mr. Perkins answers i de unica rat concionandi This is not so plaine nor cleare unto the understanding and therefore I adde a fourth answer That
〈◊〉 〈◊〉 signifies to thinke whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to thinke well of and thus Cyprian lib. 1. Testim adv Iud. expounds these words Thou art my well-beloved Sonne whom I think well of But this interpretation is not so fit and therefore I leave it Answ 2 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to approve of Answ 3 Thirdly to love and to be well-affected towards one Answ 4 Fourthly it signifies complacere and acquiesescere to please and to delight in and these significations are found in prophane authours and therefore we must goe a little further Fiftly although this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a Greek Answ 5 word yet it hath its signification not from the Greeke but from the Hebrew for this verse Matth. 3.17 is taken from Esa 42.1 Behold my servant whom I uphold mine elect in whom Ratsah naphshi Ratsah is rendred by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Hierom. complacere to please very well but properly it signifies placare to appease pacifie and reconcile according to the Prophet a Psa 85.1.2 Ratsitha Iehovah artseca c. O Lord thou art pacified and reconciled unto thy people for thou hast forgiven their iniquitie and covered their sinne so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely acquiescere to delight in or unicè amare to love above all other or bene sentire to think wel of or approbare to well approve of or complacere to please exceedingly But thou art my dearly beloved Sonne in quo complacui placatus sum that is first in whom I am well pleased with for thy selfe and secondly for whose sake I am quieted and attoned unto those that belong unto thee And this doth agree to the Sacerdotall office of Christ as a Priest by offering sacrifice for us to reconcile us unto God who by sinne were become his enemies and odious unto him It may here be objected If God were pleased Obiect 1 with mankinde in the creation and angry with him in the fall again reconciled unto him by Christ then God is mutable which is coÌ„trary to those Scriptures which affirme that he is is not like man that he should repent or change his mind b 1 Sam. 15.29 yea that in him there is no shadow of mutation c Iames 1.17 I answer First the will of God is the same which alwayes it was to wit to repaire and restore Answ 1 those that were fallen by the death of Christ and this will of God was the cause of the Decree of Election and reconciliation for these words Wee are reconciled by the death of Christ unto God are not thus to bee understood quasi jam amare incipiat quos ante oderat sed diligenti reconciliamur cum quo tamen inimicitias priùs habuimus d August s Iohn as though the Lord now began to love those whom formerly he hated but that we are reconciled unto God who loved us with whom wee have had farres for God by sending of Christ doth commend and prove his love unto us e Rom. 5.8 and 1 Ioh. 4.9 and therefore he did not hate the elect before Christ came as we shall see by and by Secondly I answer that betweene God and Answ 2 sinne there is continuall and implacable hatred and therefore hee hates sinners and will not heare them f Ioh. 9.31 yea if they repent not hee will reward their sinne with death g Rom. 6.23 and not pardon their sinne untill they are reconciled unto him by the sufferings of Christ Answ 3 Thirdly there is a difference betweene Love and Reconciliation hee loved his from the beginning but was not reconciled untill their sinnes were satisfied for when we hated God and all goodnesse the Lord loved us after a wonderfull manner Novit enim in unoquoque odisse quod feceramus amare quod fecerat h August s Ioh. the Lord knowes how to distinguish betweene what wee have done and what hee hath done and to hate that which is evil in us and wrought by us and to love that which is his owne worke Obiect 2 Fevardentius pag. 469. holds that Christ had no sence or feeling of his Fathers wrath in his soule contrary to the tenet of our church and proves it from this verse thus Christ was alwayes the beloved Sonne of God as it is in this verse therefore God did not change in turning his love into hatred Answ I answer Gods temporall wrath upon Christ doth not either change or discontinue his everlasting love for God was never angry with Christs person that being alwayes innocent but onely with our sinnes which were layd upon him for a father may love his childe and yet hate his faults yea correct his vices § 3. In whom I am well pleased Is God well Sect. 3 pleased with none but Christ Quest First certainly the Lord was well pleased Answ 1 with many as with Henoch Noah Abraham Moses David c. Secondly God sayth unto none of them Answ 2 thus as hee doth unto Christ because hee was well pleased with them onely in and for Christs sake but with Christ for his owne sake Thirdly this therefore is uttered by the Answ 3 Lord from heaven in a double regard I. First in regard of Christ lest we should thinke that hee were extruded by his Father in anger and shut out of heaven as Adam was expulsed the earthly paradise and Lucifer the heavenly and this seemes to have beene objected unto Christ by the Iewes when they sayd hee trusted in God let him deliver him now if hee will have him for hee sayd I am the Sonne of God i Matth. 27 43. Teaching us that Christ was made Man not through the anger of God towards himselfe but through the love of God towards us k Ioh. 3.16.35 II. Secondly in respect of us because first of old God was angry with us for our sinnes l Rom. 1.18 but secondly now hee is reconciled unto us by Christ m Col. 1.15.20 CHAPTER IV. Vers 1 VERS 1. Then was JESUS led up of the spirit into the wildernesse to bee tempted of the Divell Sect. 1 THEN When was this this that Iesus was led aside of Quest 1 the Spirit Answ I answer presenty after the Spirit had descended upon him Quest 2 VVhy was Christ so suddenly led aside of the Spirit to be tempted Answ 1 I answer First this was done either in regard of Christ or in regard of us I. In regard of Christ that hee might finish the worke for which hee was sent Here observe Christ was sent to bee baptized with a five-fold baptisme First the Baptisme of the Word a Ioh. 15.3 hee was taught and instructed in his minoritie Secondly the Baptisme of Water b Matth. 3. â—7 Thirdly the Baptisme of the Spirit which was fulfilled when the holy Ghost descended upon him Fourthly the Baptisme of Fire that is of Temptation c
holy duties thus the Apostles when they ordaine Pastors and Elders fast i Act. 13.3 14.23 that the duties which are required of them and which they are to administer may bee performed in the evidence of the Spirit And therefore fasting were requisite and very convenient first for Ministers in the preparatiō unto the Lords day that their prayers unto God might bee the more effectuall for assistance in delivering of his word And secondly for people that they might the more earnestly implore the ayd of God in the hearing of his word And thirdly for Fathers and Godfathers the day before the Baptizing of the infant that their prayers may bee the more fervent unto God for the infant that it may be baptized with water and with the holy Spirit And fourthly it is requisite for all the day before the celebration of the Lords Supper because the worke which is to bee performed is great and of much weight being a covenant or contract betweene God and us and because the benefit is great if worthily performed therefore it should not be undertaken without the preparation of fasting and prayer A man that is to come into great bonds is very wary before hee signes and seales them to overlooke carefully all the writings to consider throughly of the purchase to enquire diligently into his owne abilities about the performance of the obligation to consult seriously with others of the title whether that be good and not rashly to doe any thing Thus should every one doe before the receiving of the Lords Supper carefully remembring these foure things First it may be that which thou art about to doe will tend to thy condemnation and destruction for he that eates and drinkes unworthily eates and drinkes his owne damnation k 1 Cor. 11.13 Secondly remember that the condition of this obligation made betwixt God and thee is the delivering up of thy sinnes and therefore how canst thou performe covenants with the Lord if thou knowest not what thy sinnes are nor where they are nor wherein thou offendest which things are very hardly knowne without prayer fasting meditation and examining of out waies workes words and thoughts Thirdly remember it is a fearefull thing to fall into the hands of the living God a Heb. 10.31 because he is a consuming fire b Heb. 12.29 And therefore what will become of thee if thou hold not touch with him and be very carefull exactly to performe covenant And Fourthly remember that these things considered thou hadst better neglect all things when thou art to come unto the Lords Table then thy preparation thereunto And therefore the day before thou commest thither give thy selfe to examination meditation supplication and fasting For the better taking up and understanding of this observe that there is a threefold fast I. There is lejunium publicum a publike and generall fast this is not altogether so convenient for our examination and preparation unto the Lords Supper but yet were fit enough if authority should enjoyne it II. There is Iejunium privatum a private and particular fast this is requisite for every man before hee comes to partake this holy Sacramēt III. There is private-publicum jejunium private-publike fast and that is when a Father of a Family sets the day of preparation unto the holy Communion apart both for himselfe and all those within his gates who are to communicate that so he may the better examine how they are fitted and not suffer them to runne into the danger of eternall death by unworthy receiving The last question here will bee Why wee Quest 10 must fast To which I answer first because it is profitable Answ 1 and that in a threefold regard first to the Body secondly to the Minde thirdly to the Soule First fasting is profitable unto the Body because it encreaseth and continueth health the Fathers before the flood ate onely hearbs and fruits and roots and were long livers the Essaei were very temperate and lived untill they were very old c Hist Scolast yea experience teacheth us that cattle are more healthfull then men because they will not eat to excesse except it bee a dog but onely for the satisfying of nature Secondly fasting is profitable for the Mind as appeares by these three things I. it inlightens the understanding II. it strengthens the Minde unto prayer III. it availes unto Faith First fasting cleares the eyes of the Mind a man is more apt and better able to understand when he is fasting then when he is full as may be proved by these foure reasons The first is Naturall the mind followes the temperature of the body now fasting begets more pure Spirits feasting more troubled and grosse hence we say Aurora Musis semper amica meis it is the best studying in the forenoone The second is Civill the minde distracted by no employments can discerne of a thing more clearely and quietly now as was said before when we fast we must forbeare our ordinary and painefull callings that wee may the better give our selves to the examination of our selves and sinnes and therefore fasting helpes the Mind to understand The third is Spirituall because our affections are not then inflamed with the fire of concupiscence and lust as in feasting neither is our judgment so corrupt but we can more clearely discerne of the nature of sinne and vertue The fourth is Celestiall because God gives grace to those that fast aright as Daniel when he fasted saw visions And therefore if they bee any thing difficult which we cannot understand we must sharpen the Minde upon the whetstone of Fasting yea if we be weake in grace and desire to be strengthned let us give our selves to those prevalent meanes of fasting and prayer Secondly fasting strengthens the Mind unto prayer wherefore the Apostle conjoynes them d 1 Cor. 7. ◠And therefore when upon any extraordinary occasion we desire that our prayers might prevaile with God wee must strengthen them with fasting Thirdly fasting availes unto faith reade Matthew 17.19.20.21 where our blessed Saviour himselfe expressly layeth downe this double conclusion unto his Apostles first that they cannot cast out divels without faith and secondly that this faith cannot be had without fasting and prayer Fourthly fasting is profitable for the Soule in these regards First it obtaines pardon and forgivenesse of sinne at Gods hands as we see in the Ninivites fast e Ionah 3.8.10 for although fasting and humiliation be not a satisfaction for sinne yet it is a testimony of sincerity that we both abhorre our by-past sinnes and desire to leave them Secondly fasting weakens the power and rebellion of the flesh and doth with more ease withstand the assaults of Sathan yea overcome him Thus we see that fasting is profitable Secondly we must fast because it is necessary and that in these two regards first because it Answ 2 is commanded for the proofe hereof reade these Scriptures Levit. 16 2◠and 23.27 and Numb 29.7
20.2 and Ahaziah is blamed for this because he sought not unto God in his sicknesse but to the Physitians d 2 King 1.3 Fourthly off-spring and children come from the Lord thus the Psalmist Children are an heritage of the Lord and the fruit of the wombe is his reward e Psal 127 3. and it is he onely that opens the wombe making the barren to bring forth for which cause Anna repaires unto him praying for a child f 1 Sam. 1 10. Fiftly Marriages are disposed by God and a good wife comes from him g Prov. 19 14. and therefore Abrahams servant prayes unto him so to direct his journey that he may obtaine a wife for his Masters sonne h Gen. 24.12 c. and v. 50. Sixtly Food and Raiment comes from the Lord and therefore Iacob not knowing what would become of him in the place to which hee went he desires God to provide him meat to eat and cloathes to put on i Gen. 28.20 Seventhly the Lord prospereth buildings and therefore Nehemiah fearing lest the worke should be hindred prayeth unto God to prosper it which he doth k Nehem. 4.9 Eightly Raine in time of drought comes from the Lord and therefore Elias prayes unto him for it l 1 King 18.42 Thus the Lord is our cornucopia that affords unto us whatsoever is good in him dwelling all fulnesse and therefore in all our necessityes let us repaire unto him begging from him what wee stand in need of observing these two cautions I. In petendo in thy supplications crave first those things that are most worthy and temporal things onely in the second place m Mat. 6.33 II. In sperando in our hope to be heard let us first labour to bee converted from sinne unto God and then we have a promise to be heard n Malach. 3.10 otherwise none o Ierem. 5.25 Thirdly Christ chooseth to heale cure and the like that in a type hee might shew that hee onely cures the diseases and maladies of the soule but of this wee have elsewhere amply to treat of and therefore here I omit it § 6. Healing their sicknesses and Sect. 6 diseases How doe these differ Quest First some say by sickenesse is meant the infirmities Answ 1 of the body but by diseases the maladies of the soule thus thinkes Chrysost if it be his worke op imperf s Answ 2 Secondly others thinke that they both are to be referred to the body and are either Synonyma both signifying one and the same thing or that the one signifies great infirmities and the other little Thirdly it is onely to bee understood of bodily Answ 3 infirmities griefes historically or literally but typically it may imply spirituall diseases and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the greater maladies and more grievous and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesser and more easie to be borne which is therefore added to shew that Christ cured the least as well as the greatest or that he vouchsafed to helpe all that were in any sort distressed that either came or were brought unto him but of this in the next section Omnes all diseases and all sickenesses How did Sect. 7 Christ heale all Quest 1 Not collectivè as they say as though hee Answ 1 left none sicke in all Galilee or in any place where he came but distributivè that hee cured some of all sorts of diseases Thus answers Calvin Secondly I rather thinke that is to be understood Answ 2 collectivè then distributivè that is both of persons and maladies that all persons whatsoever and howsoever diseased that either came or were brought unto him were cured by him no person or plague sent away without redresse Wherein two things are held forth unto our view first that nothing is impossible unto Christ for he can cure all and all manner of sicknesses and diseases Secondly that Christ cures all our sicknesses and all our sores or Christ perfectly cures all our sinnes What sinnes doth Christ cure Quest 2 All whatsoever Answ though our sinnes were as blood yet they shall bee cleane washed away Isai 1.18 read Ezec. 18.22 Ier. 50.20 Mich. 7.19 and 1 Ioh. 1.7 The blood of Christ purgeth us from all our sinnes How doth this appeare that Christ purgeth us Quest 3 from all sinnes First it appeares robore agentis by the omnipotency Answ 1 of the work-man Christ doth nothing imperfectly Secondly this appeares valore pretij by the Answ 2 worth and value of the price paid by Christ his blood was a satisfaction to the full for all our sinnes Thirdly this appeares modo agendi by the Answ 3 manner of working Non tollit ut non sint sed ut non imputentur Hee hath cured and healed all our sinnes not so as that we have no sinne inhering in us but that none we commit shall be imputed unto us And therefore if we have Christ we have enough we need not the merit of the Saints to bring us to heaven as the Papists teach But they object Object that they desire not the merits of the Saints to bring them to glory but only the intercession of the Saints for them unto Christ and some simple Papists thinke this to be all that they believe or that their Church teacheth First suppose it were thus yet there is no necessity Answ 1 of this for Christ is more full of mercy and love towards his then either man or Saint or Angell can bee they dare avouch indeed the Blessed Virgin to be more mercifull then Christ but this is no lesse then plaine blasphemy as shall elswhere be shewed I say there is no need of any intercessours unto Christ nay there ought to be none because intercession is the office of Christ And hence the Wise Men being instructed by the Holy Spirit as was shewed before fall downe before Christ not before the Virgin and worship him not her Answ 2 Secondly the objection is false for besides their invocation of Saints they doe offer up the Merits of the Saints unto God with manifold blasphemies as for example First they offer unto God the Merits of the Saints or more plainly they pray unto God to heare them for the Saints sake Quaesumus domine ut per merita Christoferi Erasmi Thomae c. Wee beseech thee oh Lord to heare us for the Merits of Saint Christopher Erasmus Thomas Becket Damian Hierome Martha Gertrude c. a Chemnit exam p. 3. 154. Yea most plainely Supplicamus domine ut meritis Rochae ab aeternà morte liberemur b Ibid. f. 153. b. b. That is heare us good Lord by the Merits of Saint Roch deliver us from eternall death and divers the like blasphemies c Lege f. 158. a. Secondly they desire protection and preservation from the Saints they have a prayer unto Saint Andrew O tuis meritis me a futurà irâ defendas Oh holy Saint Andrew defend me by thy merits from the wrath to
5.14 as if hee would say this long and heavie disease hath been inflicted upon thee for thy former sinnes and therefore take heed of sinning hereafter Thus the Apostle tells the Corinthians that for their unreverent and unworthy receiving of the holy communion many were sicke and weake among them and many slept that is many were sicke and many dead e 1 Cor. 11.31 Secondly sometimes sicknesse is inflicted upon us to curbe and keepe us backe from sinne thus David was afflicted f Psa 119 67.71 Thirdly sometimes to stop the mouthes of others thus Davids childe was stricken with sicknesse and death g 2 Sam. 12.14 Fourthly sometimes to teach others by their example that are thus afflicted thus the Lord daily layes sicknesse upon some for the instruction of others and thus the Galileans were wounded h Luk. 13.3.5 Fiftly sometimes to glorifie God and that either By the miracle which is wrought thus God was glorified by the blind man i Ioh. 9.3 By our patience and thus Iob was afflicted with boyles and sores And hence they are called Trials wherefore we must apply all our sicknesses and griefes of body to the comfort and advantage of the soule learning therein I. to encrease in patience II. to repent us of our sinnes and III. to grow up in faith and confidence in God in and through the onely Physitian of the Soule Jesus Christ Fourthly Lunaticos those that were lunaticke Answ 4 some question there is about the meaning of this word First some a Aretius sup say that Lunatici signifie Epilepticâ—s either those that were sick of the falling sicknesse or the Epilepsie a disease which deprives one of the use of minde and sense together for a time it is called by the Physitians Morbus sacer and Comitialis and Herculeus Secondly I rather thinke that Lunatici here signifies Maniacos those that are madde brain-sicke and deprived of common sense and are called lunaticke for divers causes according to the opinion of divers First some think because this disease is caused by the influence of the Moone b A retius sup Secondly others thinke because those only which are born directly at the change of the Moone are afflicted with this disease Thirdly others thinke they are so called because this disease is bred in the braine by the Aspect of the Moone with other Planets Fourthly because this evill doth encrease and decrease according to the encrease and decrease of the Moone and in this sense it is a symbol of sinne for our hearts are dunghils or noysome channels and the more they are stirred the more they smell the more our affections are excited and provoked unto sinne the more madde wee grow therein And therefore none must thinke that they are free from this lunacie of sinne because they are not excited but if they be prone unto sinne when they are provoked or occasion is offered certainly they are not in their right wits or mindes or not rightly disposed in their soules and therefore had need labour by Christ to be healed of this phrenzie Fiftly Damoniacos those that are possessed of Answ 5 Divels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit which first Plato and the Philosophers used for God Secondly or for the good and evill Genius Or thirdly for an evill Spirit and thus the holy Scripture alwayes useth it Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a damone teneor I am captivated or taken by the Divell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obsessus besieged or beset round about with the Divell Thus by nature wee are assaulted daily by one Divell or other which is in us there is a Divell of pride of anger and of envie and of luxurie and of drunkennesse and of calumnie and of covetousnesse and of treachery and of blasphemy and of prophanenesse by which we are daily tempted and therefore we must repaire to the Physitian of our soules for preservation from this internall foe Answ 6 Sixtly Paralyticos the Palsie this is an ordinarie disease in the Soule when the Nerves are bound and there is no power of moving and therefore power and abilitie is to bee begged at Gods hands Thus much for the second generall answer why our Saviour is sayd here to cure onely great maladies Answ 3 Thirdly others say this was done Propter Medicum for the Physitians sake these sicknesses that were more incurable unto others hee cures but those that ordinary Physitians could helpe he omits Answ 4 Fourthly Christ cured all sorts of sicknesses but these great diseases are onely named to shew us that nothing is incurable unto God or that Christ cures and heales all our evils and infirmities both corporall and spirituall This is the difference betweene Christ and the best of Christians they by the power of Christ can doe some things but not others as for example the Apostles can restore the lame to their legges c Acts 3.16 but they cannot cast out Divels alwayes d Mat. 17.16 Paul could recover some sicke persons by sending his handkerchiefe unto them e Act. 19.12 but hee cannot restore unto health Epaphroditus that was so deare unto him f Phil. 2.27 Peters shadow could heale some and his word destroy Ananias and his wife but hee could not deliver or free himselfe from prison Acts 12 nor from the hands of Nero g Eusebius But Christ can doe all things whatsoever he will whensoever he will and therefore in all our sicknesse and distresse and danger let us have recourse onely to Christ unto whom no cure is hard Quest 5 Is there any at least amongst Christians that seeke helpe in their sicknesse at the hands of any other Answ Some seeke helpe from Hell Some from Earth Some from Heaven First some forsake seeking unto Christ and travell unto Hell to be cured by the Divell Thus Ahazia sendeth to Baalzebub the god rather the Idoll or Divell of Ekron 2 King 1.2.3 that by him he might bee cured of his hurt and thus many repaire to witches and wizards in their sicknesse as we shewed before Secondly some neglecting Christ seeke helpe from the Earth these are they who repaire unto the Physitians and trust in their skill True it is hee is to be honoured and used and sought unto as a lawfull remedie as we may see in these places Ecclesiasticus 10.11 and 18.10 and 38.1 and Genes 50.2 and Ezech. 47.12 and Apoc 22.2 But we must neither trust in the Physitians helpe nor despaire of health though wee should bee deprived of it for this is blamed in these Scriptures 2 Chron. 16.12 and Ierem. 46.11 and Mark 5.26 Thirdly some neglecting the helpe of this heavenly Physitian Christ make choice of others in Heaven to wit the Saints These are the Papists who in their distresse flye unto the glorified spirits for health helpe and succour and they approve and prove the efficacy of this practise by many miracles as true
and meaning and how did the Ancients erre herein First the Philosophers erred heavens breadth Answ 1 from Christs opinion concerning true happines for first some of them placed it in pleasure thus the Epicures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Xenophon sayes Secondly for I will but name these having to speake of them more largely elswhere some o Quaestuosi place it in riches Thirdly some p Politici in honours Fourthly some in Fame credit and reputation thus Pindarus sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a good name or to heare others report well of us is a great happinesse Fifthly some q Stoici place it in vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vertuous qualitie honestum judico foelicem r Pindar injustum miserum I count the honest man an happy man and him that is dishonest truely miserable sayd Plato Å¿ Plato Gorg. and againe Foelices possessione justitia temperantia infalices miseriae he whose heart abounds and life shewes forth the workes of righteousnesse and equitie and temperance is a happy man but he is wretched whose inward man is overflowen with the gall of bitternesse and hatred Sixtly Aristotle addes t Plato ib that blisse consists in a perfect life Seventhly wee might adde that it consists in a faithfull and religious purpose Mihi adharere Deo bonum est sayd one u Plotinus my happinesse is to sticke close to the obedience of God Secondly true felicity is something more then all these for it is Praemium virtutis ergo Answ 2 virtute major v Rhod. 18.14 the reward of vertue and therefore more then vertue it selfe Yea it is bonum ex omnibus bonis compositum w Plato def Phi. a good compounded out of every good thing or the quintessense of all things that are good it is Reditus uniuscujusque rei ad principia x Mirand in Genes the returning of a thing unto his proper object from which it hath been separated and therefore it is conjunctio cum Deo y Plotinus an union and communion with the Lord of our life and the God of our hope Answ 3 Thirdly true happinesse is threefold first it consists in fortunis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the externall good things of this life This felicity is neither promised unto the faithfull nor denyed and hence it is that wee see some of Gods children abound in all temporall blessings as did Salomon some want many necessary things as did Lazarus Secondly it consists In mente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the endowments of the mind and inward man and this happinesse is twofold to wit either first Philosophicall consisting in an ample measure of wisedome knowledge learning and the like Or Secondly Thelogicall consisting in the knowledge of God and the Crosse of Christ the former of these two is given but to few not many wise according to the flesh being called z 1 Cor. 1 26. but this latter is promised and given unto all the children of God in some measure This is life eternall saith Christ to know thee and him whom thou hast sent a Ioh. 17.13 and therefore the Lord will so enlighten the understanding of his children that they shall have a tast of this saving knowledge Paul tels us for our imitation that hee desires to know nothing save Christ and him crucified b Gal. 6. â—6 and certainely those for whom Christ efficaciously dyed shall bee in time made partakers of this knowledge Thirdly the last and most perfect happinesse consists in aeternitate vitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eternall life and glory and this is the happinesse which is pronounced and promised in all these 9. verses for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belong unto this life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the life to come and as the second exceeds and excels the first so the third the second for there are three sorts of men in the world First Terreni meer earth wormes giving themselves wholly up unto pleasures and the profits of the world Secondly Caelestes who are more refined their mindes being more sublime seeking after learning literature and knowledge Thirdly Divini whose studies desires and endeavours are after piety purity and integrity of life and these are truely the happy men they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce and be exceeding glad c Arist Ethic. 7. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Eustathius because they are no more subject either to misfortune fate danger distresse or death and this happinesse Christ brings those Sect. 2 unto who are poore in Spirit Quest 1 § 2. Are the poore Why doth not our Saviour say Blessed are the righteous and those that feare the Lord but blessed are the poore Answ 1 This hee did first that hee might correct the errour of those who placed Felicity in Riches Secondly to teach us that the poore are nearer Answ 2 to happinesse and blessednesse then the rich God hath chosen saith Saint Iames the poore of this world to be heires of his Kingdome e Iam. 2.5 It will be here objected Object Christ speakes not in this place of poverty but of humility onely First it appeares plainely by Saint Luke that Answ 1 the poore are here meant for Luke 6.20 Christ saith to his Apostles Blessed are ye poore and on the contrary vers 24. he saith Woe unto you that are rich Secondly our Saviour here blesseth the poore Answ 2 that the people might learne not to contemne and despise the poore Apostles Chrysost de varijs loc Thirdly Christ pronounceth the poore blessed Answ 3 that his Disciples might bee encouraged the better to endure and undergoe poverty and thus it evidently appeares that our Saviour speakes not here onely of humility but also of poverty Wherein ar the poore more happy then the Quest 2 rich They want the temptations and tryalls Answ and impediments which rich men frequently meete withall and are incident unto the way to heaven is much straighter and sharper to a rich man then to the poore and therfore the poore is more happy then the rich As for example First those that abound in the wealth of this world are much more prone to the love of the world then those that are deprived of that affluence Mel qui non gustavit nescit he that never tasted honey knowes not how sweet it is and hee that never tasted of the sugred baites of the world cannot so love them as they doe who are bewitched with them Secondly poore Lazarus is free from that heart-breaking care of getting keeping spending and leaving of riches which rich Dives growes leane and old withall cura facit canos for this care makes the head quickly gray Thirdly the Rich Man is tempted in the acquiring of riches which so insatiably he desires unto deceit and theft and lying and perjury and
life they shew light unto others Secondly Christ is called light because he is Answ 2 that true primary light which doth not borrow his light from any other but hath light in himselfe and of himselfe doth enlighten others Read for the proofe hereof Ioh. 1 9. and 8.12 Esa 9.2 and 40.6 and 43 6. and 60.1.12 and 1 Ioh. 1.5 and 2.8 Thirdly Apostles and other Doctors Ministers Answ 3 of the church of Christ are called light not because they have light in themselves of thēselves for they have it from Christ that true primary light as the Moone borrowes her light from the Sunne shee beeing without but a darke substance or body So they being enlightned by Christ they are called lux mundi the light of the world in these regards First because they beare witnesse of the true light m Ioh. 1.7.8 Secondly because they have received the splendor of divine knowledge from Christ Thirdly in respect of the sincerity of life and integrity of manners Fourthly God is the cause of light this may Answ 4 be understood either of God the Father Sonne or Holy Ghost For First God the Father is called the Father of lights James 1.17 yea he commands the light to shine out of darkenes n 2 Cor. 4.6 Secondly God the Sonne enlightens every one who comes into the world o Ioh. ◠9 Thirdly God the holy Ghost is called the Spirit of light The Apostle proves most plainely that the ever blessed Trinity is the cause of light in these words I pray for you that the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of wisedome that so the eyes of your understanding may be enlightned p Ephes 1.17.18 Fiftly the light it selfe is the word of God Thus David Thy Word is a light unto my feet Answ 5 Psalm 119.105 And Paul Christ hath brought life and immortality to light through the Gospell 2 Tim. 1.10 And Peter ye doe well to take heed to the word of God as unto a light that shineth in a darke place 2 Pet. 1.19 Answ 6 Sixtly and lastly it is given unto the Ministers from God to enlighten the world through this his word Thus Paul was sent unto the Gentiles that by the preaching of the word unto them he might open their eyes and turne them from darknesse to light q Acts 26.18 Obiect 2 It may against this be objected to enlighten or give light is an internall worke and therefore man cannot doe it but it must bee wrought by the blessed Trinitie as was sayd before answer 4. Answ 1 First it is not onely an internall worke for there are two parts of this illumination viz. first an externall adhibiting of light secondly an internall application thereof to the understanding and spirit As in the sense of seeing First there are the species or severall objects without And secondly these are applied unto common sense within Now the outward light is adhibited by the Ministers of the word of God Answ 2 Secondly the Ministers are sayd by consequence to worke the internall light also For first although it bee the worke of the holy Ghost and a taste of the heavenly gift and of the Spirit of God r Heb. 6.4 yet secondly the application of the outward light by the ministery of the word is the ordinary means wherby the internall light is wrought within us And therefore I conclude this objection thus First the light is the word which comes from God not from the Ministers Secondly the power of enlightning is from Christ not from the Ministers and they only illuminate through his helpe and assistance Thirdly yet it is the office of Ministers to hold forth the light in their Ministerie Sect. 3 § 3. Yee are the light of the world The Apostles Quest 1 being but Toll-gatherers and Fishers and not Scribes why doth our Saviour call them the light of the world and not rather the Scribes Answ 1 First Christ doth it to comfort them left they should be dejected by reason of their poore base and low condition Thus elsewhere hee encourageth them to be constant both in active and passive obedience because there will a time come when they shall sit upon twelve seates and judge the twelve Tribes of Israel ſ Matth. 19.28 Answ 2 Secondly Christ calles his Apostles not the Scribes the light of the world lest the Ministerie should seeme to bee supported by an arme of flesh If the Scribes and Pharisees had beene made the light of the world the world would then have thought that the word had been upheld and maintained by humane power but when the Gospell is preached published divulged and dispersed through the world by the Apostles who were but Fishers Toll-gatherers poore and illiterate men then all the world will say Hic est digitus Dei that this is Gods worke and supported by a divine hand Thirdly our Saviour calles his Apostles not Answ 3 the Pharisees and Scribes the light of the world to teach us that worldly pompe and splendour addes nothing to the efficacie of the Ministerie it neither helpes if present nor hurts if absent Why doth not externall and mundane glory Quest 2 availe and further the preaching of the word First because it is a spirituall work and therefore Answ 1 it is to be wrought by spirituall meanes and not carnall for neither estimation nor honour nor riches nor the wisedome of the flesh can helpe forward this worke of God Hence Saint Paul opposeth them first in his conversation in these words Our rejoycing is the testimony of our conscience that in simplicitie and godly sinceritie not with fleshly wisedome we have had our conversation in the world t 2 Cor. 1 12. Secondly Saint Paul opposeth them in his preaching Christ sayth he sent me to preach the Gospell not with wisedome of words u 1 Cor. 1 17. not with excellencie of speech v 1 Cor. 2.1 not with enticing words of mans wisedome but in demonstration of the Spirit and of power w 1 Cor. 2.4 Secondly God in this worke will not use the power of men lest the praise of the work should bee given unto men Vzza was strucke with death because hee puts his hand to the Arke x 2 Sam. 6 7. And God will not deliver his people by 32000 but by 300 y Iudg. 7.2 lest the people should glory in themselves whereas hee that glories should glory in the Lord yea hence it was that God would not take the temptation from Paul but rather sustaine him in it because thus his glory and strength was made perfect in weaknesse z 2 Cor. 12.9 § 4. A Citie that is set on an Hill cannot bee hid These words as also the former some Sect. 4 Papists urge for the visibilitie of the Church Object thus Our Saviour compares his Church to a Citie on an Hill which cannot be hid Therefore the Church
one of these Cōmandements he doth by and by adde Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees yee cannot enter into the kingdome of heaven signifying hereby that this righteousnesse of the law did farre exceede and excell that righteousnesse which the Pharises did exercise and commend as most perfect Secondly the reason why the Cardinall perswades Answ 2 himselfe that this is an Evangelicall promise is because it comprehends the Kingdome of heaven But this is nothing for by the kingdome of heaven is meant life eternall as all grant And life eternall was propounded and promised to legall righteousnesse as the Papists themselves confesse Wherefore what should hinder why wee may not say that the kingdome of heaven is propounded and promised to legall righteousnesse I confesse that this kingdome is in some sort proper to the Gospel namely in a double regard First because the plaine and direct name is in the Gospel not in the law this phrase The kingdome of heaven being frequent in the New Testament but not found in the Old Secondly because this kingdome of heaven is obtained by the Gospel not by the law Now if these two regards should make the kingdome of heaven not to belong unto the law the same would make life eternall not to belong unto the law which is absurd Thirdly although wee should grant that this Answ 3 is an Evangelicall promise not a legall yet the argument is idle because it doth not prove the antecedent condition of workes which is the thing in question but the consequent that is that good workes doe not goe before as meritorious causes of justification and salvation but followe after as fruits of sanctification Fourthly the last words of the Jesuites objection Answ 4 are as false as the rest for this consequent righteousnesse is not placed in a perfect observation of the Commandements of God for this would destroy the remission of sinnes If wee could perfectly fulfill the law then wee needed no pardon but this is grossely absurd and false as shall else-where be shewed y Chamier tom fol. 521. de neces oper lib. 15. cap. 5. Sect. 3. 4. 5. 6. § 2. Your except your righteousnesse c. Why doth our Saviour adde this word Your Because righteousnesse is not acceptable before God except it be Ours we cannot bee helped by another mans righteousnesse but every Sect. 2 one must be saved by his owne faith Rom. 10. How then are wee saved by the merits of Quest 1 Christ Answ Because they are Ours as appeares thus Answ first Quest 2 they were done for us Christ fulfilled the law and performed whatsoever his father required of him and that for us Secondly faith applies Christs active and passive obedience to us yea Christ himselfe unto us and with him all things z Rom. 8 3◠Thirdly faith purgeth and sanctifieth or leadeth unto puritie and sanctitie thus saith the Apostle God put no difference betwixt us and them purging and purifying our hearts by faith a Acts 15.9 and Saint Iohn saith hee that hopes to be saved by Christ will purge himselfe even as hee is pure b 1 Iohn 3.3 And thus the righteousnesse of Christ is imputed unto us and applied unto us and so made Ours Quest 3 What may wee thinke of Supererogatory merits and Church treasure doth not that availe others and please God yea satisfie his justice in the behalfe of others Answ This is false and ridiculous For first a man cannot save his owne soule by his owne workes much lesse then save his brother by his overplus Secondly no man can doe more then hee ought to doe for himselfe and therefore none can have any overplus of workes wherby others may be bettered Thirdly the Scripture plainely affirmes that to redeeme a brother from death or to save a soule is too great a worke for man and must be left wholy unto the Lord who onely can doe it and therefore although a man could satisfie for himselfe yet hee could not for another by his merite Quest 4 The Papists here demand why our brothers merits may not as well be applied unto us as the merits of Christ are Answ 1 First this is little better then blasphemy thus to compare God and man together for God owes nothing unto man and therefore may give communicate unto him what he pleases but every mans owes all he can doe and more unto God and therefore hath no good workes or merits to impart unto his brother Answ 2 Secondly Faith apprehends the merits of Christ and makes it ours but what faith can we have in our brothers workes or merits faith is built upon the promises but where have wee any promise that by other mens workes of supererogation we shall be saved A Papist with his mony may buy of the Priests some of this Church treasure but he can never by faith enformed and founded upon the word of God be assured that it will availe him at all Answ 3 Thirdly Christ was given unto us for a Mediator now how injurious is it to the office of Christ to make our brother our Mediatour unto God that he would accept the overplus of their merits for us Sect. 3 § 3. Righteousnesse except your righteousnesse This place is alleadged by one of the present pillers of our Church against Popish equivocation Argum. That doctrine which is lesse honest then the doctrine of Pagans is intollerable among Christians But Jesuiticall equivocating is lesse honest then the doctrine of Infidels and Pagans Therefore ought to bee esteemed abhominable among Christians The Major proposition is taught by our Saviour in this verse Except your righteousnesse doe exceede c. shewing where there is more knowledge of Christ there the profession must be more honest And Saint Paul saith expressly There is such fornication among you as is not among the heathen c 1 Cor. 5.1 Concluding that it is blasphemy against God for a Christian to bee more vile in life then a Pagan The Minor is proved from the Jesuit Eman. Sà Ies Aphor. Tit. Iuramentum who telleth us that some of the Papists hold that a prisoner unjustly detained in prison if upon his oath he be licenced to goe forth is bound according to his oath to returne againe except hee bee absolved from his oath by a Bishop This is an oath without equivocation but our Equivocators thinke their equivocation in making an oath better and of more power then any Bishop to free them from perjurie in an oath esteeming it as good as no oath wherein they use their Reservation when as yet the very infidels in respect of their naturall knowledge of God kept better fidelity among men If any desire an example or further proofe of this I referre him to Bishop Mortons confutation of Equivocation Chap. 17. part 3. fol. 89. Sect. 4 § 4. Except your righteousnesse exceede the righteousnesse c. Quest 1 What doth our Saviour condemne in the Pharisees
after her in his heart hath committed Sect. 4 adultery Is the concupiscence of the heart sinne Quest 1 First the Papists say the second Concupiscence Answ 1 is sinne but not the first see before Math. 4.1 § 3. Object 1.2 Secondly the Father saith Answ 2 Non quicunque concupiscit sed qui aspicit ad concupiscentiam August It is not every one who lusteth or desireth his neighbours wife that commits adultery but he that therefore lookes upon her that he may lust after her And here Augustine makes three degrees namely I. Suggestion II. Delectation III. Consent resembling these three to the Serpent Evah and Adam or 1. to the motion of the flesh 2. to the delight of the minde 3. to the consent of reason and here it is perfect as Saint Iames sayth Concupiscence brings forth sinne z Iam. 1.15 Suggestion is the temptation of the Serpent ye shall not die but bee like God a Gen. 3.45 This was not sinne unto Eve Delectation resembles Evahs listening unto the Serpent and beleeving him shee saw that the tree was good for food and that it was pleasant to the eyes and a tree to bee desired to make one wise b Gen. 3.6 neither was this sinne unto her Consent resembles Adam and Eves eating of the Apple which was a sinne unto them And thus the Father seemes to meane That I. the motion of the flesh unto sinne is not sinne II. That the delight of the minde is not sinne neither But onely the III. the Consent of reason And Saint Hierome differs not much from him upon this verse saying that there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passio propassio the first being a sin the second not Answ 3 Thirdly it is most certaine that it is a sin as may thus be evidenced First the Scripture forbids it in the Morall law Thou shalt not covet Exod. 20.17 which Prohibition makes Paul know that it is a sinne which otherwise he had not understood Rom. 7.7 I had not knowne lust that is to have beene sinne except the law had said Thou shalt not covet Secondly Saint Iames speakes of sinne accomplished that is of externall and actuall sinne Thirdly the Fathers above mentioned imply as much For with Hierome Passio is a sin and Propassio hath the guilt and staine of sin in it although it bee not simply esteemed a sin in it selfe Now this Propassio he calles Titillationem carnis cum delectatione mentis The motion of the flesh accompanied with the delight of the minde Now is not this sinne Againe Saint Augustine hath three degrees of sinne but wee must here observe as hee himselfe doth there c de serm Dom. s That every suggestion doth not arise from Sathan but sometimes from the memorie sometimes from the senses Now as it comes from Sathan it is not ours and so is not sinne but as it springs either from our memorie or senses so it is ours and proceeds from the Originall corruption of our nature and is sinne unto us Yea Augustine himselfe condemnes all Concupiscence Quis dubitat omnem malam concupiscentiam rectè vocari fornicationem Who makes question but all evill Concupiscence may justly bee called Fornication And another d Hylar s most plainly In evangelicis motus oculi adaequatur adulterio illecebrosa affectio visus transcurrentis cum opere fornicationis punitur In the Gospell the lascivious motion of the eye is resembled and equalled with adultery And the enticing affection of a glancing looke equally punished with actuall fornication Fourthly it appeares that Concupiscence is sinne by this reason because sinne is not in the eye but in the heart or the motion or mover unto sinne Yea more plainly because our Saviour doth not here say hee hath committed adultery with a woman in his heart who lookes upon a woman that he may commit adultery but that lookes and lusts after her Teaching this unto us Obser that the concupiscence of the heart makes us guilty of the violation of the law and eternall death Why is the lust of the heart sinne before God and how doth it more evidently appeare to bee such Quest 2 First because God requires the heart Prov. Answ 1 23.26 and commands that the heart be circumcised Deut. 10.16 and 30.6 yea he requires the heart as his owne right because hee hath bought it 1 Cor. 6.20 and therefore hee will be glorified therewith 1 Cor. 7.34 Secondly the lust of the heart is sinne although Answ 2 it be resisted for the concupiscence of the flesh is condemned and reproved where the spirit strives against it e Gal. 5.16 yea we hence argue against the Papists It is praise-worthy strongly to resist concupiscence and the first motions unto sinne therefore that is evill which thus wee resist Thirdly originall concupiscence is sinne in Answ 3 the unregenerate as the Papists themselves confesse therefore in the regenerate it hath the same nature although it shall not bee imputed unto them as it shall unto the former Fourthly this appeares by the example of Answ 4 Paul who cryes out Oh wretched man who shall deliver me from this body of death and this law of my members Rom. 7.24 and yet hee solemnly protests that he would not sinne nor give way unto these corruptions vers 16.19 yea it appeares he would not because when he is assaulted he prayes many times against it 2 Cor. 12.7 And therefore give no place unto lust at all but remember that not onely they who consent unto sinne and commit it actually are guilty before God but also those who ruminate meditate and delight in the thoughts thereof How must we resist this internall lust or by Quest 3 what meanes must we withstand it First remember that it is the root of all sin Answ 1 for from the heart proceed adulteries c. Mat. 15.19 These thoughts and suggestions are the seeds of all manner of evill and therefore if thou wouldest not have thy life over-spread with the weeds of wickednesse root out and destroy this seed Secondly remember all is nothing thou doest Answ 2 so long as thy heart is not upright it is to no purpose to serve God outwardly or to draw neere unto him with thy mouth if thy heart be farre from him to what end serves a pure life and a polluted heart God cares not for painted Tombes although they be gorgeous without because they are within but filth and rottennesse Man cares not for Sodomes fruit although they be faire and pleasant to the eye because they are but ashes within And therefore if we desire that any thing we doe may be acceptable unto God we must be carefull to purge and purifie our hearts Thirdly remember that all thy thoughts are Answ 3 conspicuous unto God and when thou givest way unto any wicked thought hee stands by sees it observes it frownes at it and prepares the arrowes of vengeance against thee
for it Reade Psal 94 11. Jerem. 17.9 10. and 11.20 Psal 7.9 and 1 Sam. 16 7. Consider how miserable thy condition is if thou be carelesse or fearelesse of these thoughts for it argues that thou fearest the Devill more than God and man more than both thou darest not commit the act of uncleannesse before men but thou darest ruminate and delight in unclean thoughts before the presence of God Read 1 Chron. 28.9 and Apoc. 2.23 Answ 4 Fourthly be watchfull over thy wayes and sober 1 Pet. 5.8 wee must be very carefull and circumspect both in regard of the allurements of the world and the assaults of Satan and the corruption of our actions and the deceit of wicked occasions but principally in regard of our affections for as by the sense tentation enters so by affection sin breakes forth Answ 5 Fifthly let us acknowledge the pollution and evill of internall lust by and by out of hand and speedily resist it Sometimes these thoughts come veiled with the veile of honesty and lawfulnesse but let us acknowledge them to be no other than the Divels baites and his fiery darts that so we may the better resist them A wise man will be ready alwayes to suspect a knowne flatterer and therefore wee had much more neede suspect the Divell and our corrupt nature which are knowne Traytors Wee may be assured that they are no better because there is in Our concupiscence a certain sweetnesse and delight Our mind a certaine pronnesse to give way thereunto Non possum adversari meis And therefore withstand it betime Sixthly accustome thy selfe to contrary meditations Answ 6 and thoughts fill thy mind with spirituall animadversions for a ful vessell can hold no more I will for the instruction of the ordinary Reader lay downe some few We should meditate of some things in Generall where wee must remember both our Naturall estate and condition wherein we are namely first wee are now sold under sinne and the captives of Satan Secondly wee are altogether by nature barren of grace and destitute of every good thing we are like fruitfull fields unto evill abounding with weeds and therefore we are neere unto a curse d Heb. 6 8 Thirdly our understanding is prone to be seduced That wee may be thorowly convinced of this truth let us observe how many there are every where who erre and goe astray either 1. through curiosity as many doe Or 2. through superstition as more doe Or 3. through profanenesse as the most doe And therefore we had need be sober and watchfull Fourthly remember how naturally our desire and will are averse from every thing that is good and violently carried after every thing which is evill Fifthly consider although our present estate and condition be so miserable that we cannot but see it and know it yet we are not able to redresse it Danger and that both in Life wherein all things are snares to intrap us and stumbling stones to cause us to fall our actions words society friends and the evill examples of others are all of them as so many baites of sinne and allurements unto iniquitie yea impediments from good The world gives and affords temptations Satan urges and perswades us to bite at those sugred baites and our owne corrupt nature doth long after them and lust for them Thus we have enemies within us and without us never being safe and therefore we had not need be secure but watchfull and sober Death the time thereof being altogether unknowne unto us we know not how suddenly we may be arrested and cast into the prison of the grave and the dungeon of death we know not how short the time is which wee have to live unto the Lord and therefore wee must bee carefull to redeeme the time After death here remember 1. How suddenly we may be plunged into perpetuall paine as Iob saith the wicked doe who spend their dayes in good things and in a moment goe downe into the pit e Job 21.13 2. How impossible it is for us there to repent or finde mercy yea though with Esau we seek it with sighes and teares The mercie of God who hath First created us after his owne image making us next unto the Angels the best of his creatures And why That we might glorifie him And therefore frustrate him not of his aime defraud him not of his right Secondly redeemed us and that with a wonderfull price to wit by the precious Blood of his most deare Son f John 3.16 and 1 Pet. 1.21 And why that we might shew our selves to be the sons of God that we might joyne our selves unto the Society of the Saints that we might learne to live on earth as though we were in Heaven And therefore wee had need be extraordinarily carefull over our wayes Thirdly prepared a Kingdome for thee g Luk. 12.32 which is incorruptible immortall and eternall h 1 Pet. 1.4 and for which wee should neglect all other things And therefore let us not preferre base lusts and worldly delights and the momentary pleasures of sinne before this Crowne and weight of glory In particular to wit First meditate upon thy present estate and condition examining carefully these three things namely First whether art thou in the state of nature or of grace whether art thou rooted in faith and built upon the true Rocke Christ Jesus or as yet a member of old Adam Secondly whether hast thou strictly obliged thy selfe to the service of God and a course of piety resolving with thy selfe that henceforth thou wilt serve sinne no more because thou wert borne created redeemed instructed and enlightned or the glory of God Or whether dost thou trifle away thy precious time in and for those things which will not benefit thee at all Thirdly art thou daily carefull to sowe the seeds of piety in thy heart that the fruites of Religion may shew themselves in thy life and conversation Or dost thou sowe wicked thoughts and impure desires in thy soule which will bring forth nothing but bryers and thistles the fruits of corruption Or dost thou strive to weed all wicked wanton idle and carnall desires lusts and thoughts out of thy soule that so the seed of grace and godlinesse may thrive the better Secondly examine thy daily life therin these particulars First whether hast thou the Spirit of God or not to bee thy guide and conducter 1. If thou hast him not tremble feare and labour for him 2. If thou hast him then grieve him not but be willingly obedient unto him Secondly whether dost thou daily increase in grace repentance and faith Thirdly which are the principall errours of thy life and the chiefest enemies which warre within thee Fourthly how are thy corruptions and lusts wont to deceive thee and overcome thee that is 1. How often doe they prevaile against thee 2. By what wayes and meanes doe they overcome thee Fifthly how shalt thou overcome thy enemies whose helpe what
no such thing as a Kingdome of God and therefore it is but a fopperie to grieve for the losse of a thing which is not And thus the God of this world blindeth their eyes making them beleeve that as it is with the beast so also with man there is no more of them after death no reward for righteousnesse and therefore let them take their pleasure while they may I now come to answer the question Answ although I will not prosecute it amply but prove it briefely First if there be a God then there is a Kingdome of God But the former is true Therefore also the latter I. From the confession of all nations it appeares that there is a God because all worship something II. This is cleare also from the terrour of conscience which wicked men have as wee might shew by the examples of Herod and Nero but that something hath beene said before Chap. 2. ver 3. both of Herod and this horrour of conscience III. That there is a God is evident from the nature of Sathan wee grant that there is a divell which is spirituall invisible and eternall a parte post and shall wee denie that there is a God IV. From the creation of the world for either I. the world was made and then by whom but by God Or II. It was not made but is eternall now what a shame is this to give eternity unto the earth and to denie it unto God Secondly If there bee a resurrection of all either unto death or life happinesse or misery then there is a Kingdome of God and place of happinesse But the Resurrection is proved from these scriptures Esay 25.8 Apoc. 21.4 and 2 Pet. 3.13 and 1 Cor. 15. where it is proved by many arguments Therefore there is a Kingdome of God Quest 4 Where is this Kingdome of God Answ In heaven as appeares thus First from Scripture Phil. 3.20 and 2 Cor. 5.1 and Col. 1.5 Secondly it is called Jerusalem which is above Gal. 4.26 and Col. 3.1.2 quae supra Thirdly Christ ascended up into heaven Luke 24.51 Acts 1.9 and Ephes 4.8 so also Elias Fourthly the elect which are upon the earth at the last day shall be caught up in the clouds and shall meete the Lord in the ayre f 1 Thes 4.17 Fifthly there is a promise made us of a new heaven Esay 65.17 and 66.22 and 2 Pet. 3.13 and Apoc. 21.1 And therefore it is evident that this Kingdome of God is in heaven Sect. 3 § 3. Thy will bee done in Earth as it is in Heaven Quest 1 What is observable in this Petition Answ Two things namely First the thing desired viz. That the will of God may bee perfected Secondly the measure to wit as sincerely in earth as in heaven Object Bellarmine produceth this place to prove the possibilitie of fulfilling the law of God arguing thus We pray according to Christs prescription Thy will be done as in heaven so also in earth wherin we desire grace and abilitie to fulfill the law of God and we either attaine unto this perfection in this life or wee pray this prayer daily in vaine Answ 1 First in this prayer wee are taught daily so long as wee live to pray for pardon of our daily sinnes as we every day say give us this day our daily bread so also every day forgive us our trespasses and all the ancient Fathers confesse that this petition is necessary for al the Saints so long as they live But to those who obey God on earth as he is obeyed in heaven there is no neede of remission or pardon Therefore there is none obey God so on earth for although this be here desired by the Saints yet it is never obtained in this life Answ 2 Secondly this petition is three severall waies interpreted by the Fathers all which oppose Bellarmines argument I. Thy will be done in heaven so also on earth that is as thy will is accomplished in the Angels so let it bee also in men In this sense it is manifest that the regenerate doe not obtaine what they daily beg for untill they obtaine to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto the Angels II. Thy will be done in earth as it is in heaven that is let thy will bee obeyed as in the righteous so also in the wicked here first Bellarmine would blush to say that all wicked men should fulfill the law of God although we thus pray or shall equall the righteous in obedience Secondly in this sense the fulfilling of the law is not included because all those doe not for the present fulfill the law who are called righteous but humbly confesse and acknowledge their sinnes striving hard to the marke III. Thy will be done in earth as in heaven that is let the flesh assent unto thy will as doth the spirit neither let the flesh lust against the Spirit but as a good Spirit doth not resist thy will so let not the body resist the spirit This sense doth wholy overthrow the Cardinals argument for this perfect subjection of the flesh unto the Spirit although we pray for it in this life yet wee doe not obtaine it untill the end of our life Thirdly that which the Jesuite saith that Answ 3 we pray in vaine that the will of God may be obeyed in earth as in heaven except we attaine unto this perfection in this terrene and corruptible body is most false and vaine For he prayes not in vaine who in the time appointed obtaines what hee prayes for Now by this prayer unto God wee daily procure a greater measure of grace from him and approach nearer unto the perfect fulfilling of the will of God and at the length obtaine perfect righteousnesse Bishop Davenant de justitia actuali Cap. 52. pag. 562 563. Why doe we pray Thy will be done will not Quest 2 the Lord accomplish all his owne will Hic non oramus ut faciat Deus quod vult nam faciet omnia quacunque voluerit sed ut nos possimus facere quod ipse vult Answ Cyprian s we doe not here pray that God would doe what he himselfe desires for he will doe all his pleasure but that we may be able to doe whatsoever hee requires of us § 4. Thy will be done The ordinarie question is here what will of Sect. 4 God is here meant Signi an Beneplaciti Que 2.1 Whence this question may be demanded Hath God two wills Is there composition opposition or mixture in God As God is one so his will is one Answer but by reason of the consideration or the divers parts of this will wee terme it diversely Thus the Schoole men say Voluntas Dei respectu Modi Secreta Revelata Respectu object Decreti Mandati Respectu natura Signi Beneplaciti That which belongs unto our institution is this The Will of God is taken some times for that which Hee hath decreed to doe He would have done by us And is called Voluntas
and the effect the sinne and the punishment the one being blotted out he will remember the other no more How doe we owe the debt of obedience unto Quest 6 God First wee owe it out of duty Because the Answ 1 Lord For this end hath I. Created and made us Ephes 2.10 Rom. 9 21. We were made men for his service II. Redeemed us that we might serve him in righteousnesse and true holinesse Luke 1.74 Tit. 2.14 III. Elected us and predestinated us unto the adoption of sonnes that as children wee might obey him i Ephes 1.4 IV. Called us that wee might obey him in sanctification and honour 1. Thess 4.7 V. Enlightned us that wee might increase in his service 2. Corinth 3 18. VI. Sanctified us in Christ that as members of Christ wee might performe his will Ephes 5.27 Answ 2 Secondly we owe obedience unto the Lord by command God hath given us a Law to obey and Christ hath renewed it Ephes 4.24 Wherefore S. Iames cals it the Law of liberty Iames 1.23 Now this command is that wee should serve him in Righteousnes towards man and Holinesse towards himselfe and that all our dayes Answ 3 Thirdly we owe obedience unto God for his benefits which wee daily receive from him Answ 4 Fourthly we are debters unto God by covenant and contract And that both First in Baptisme wherein wee promised fealtie and new obedience unto the Lord. Secondly in our profession and vocation unto Christianity as we are Christians wee have promised to put on Christ and serve God as the members of Christ all our dayes Thirdly in our daily Prayers wherein we make new promises unto God of new obedience Fourthly in the Sacrament of the Lords Supper wherein wee receive a pledge from God which is as a seale of that covenant which is made betweene us and God Quest 7 Is every man obliged to pay this debt unto God Answ Every man is obliged either to the debt of obedience or to the punishment of sinne whether they be Heathens or Christians or great men or the inferiour and ruder sort or prophane persans or ignorant or servants or children yea every one of what nation ranke or quality soever Sect. 2 § 2. Forgive us Obiect 1 Some object this place against the certaintie of remission thus Wee are here taught to pray for the pardon of our sinnes day by day al which were needlesse if we could be assured of pardon in this life and therefore there can bee no certaine assurance that our sinnes are remitted Answ 1 First this fourth petition must bee understood not so much of our old sins as of our present and new sinnes for as wee goe on from day to day so we adde sinne to sinne and for the pardon of them wee must humble our selves and pray Answ 2 Secondly wee pray for the pardon of our sinnes not because we have no assurance thereof but because our assurance is weake and small wee grow on from grace to grace in Christ as little children doe to mans estate by little and little and therefore we pray daily for more The Papists say Argu. that a man by good workes is justified Against this wee thus argue from this place Our Saviour teacheth every man though never so just to pray forgive us our sinnes And therefore no man is just by his workes To this Bellarmine answers Answ This petition of the Lords Prayer is to bee understood onely of veniall sinnes which are mixed with our good workes Bellar. de Iustif. lib. 6. cap. 20. resp ad loc 5. First the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debts so that Reply 1 herein wee pray to have all our debts forgiven now wee are more endangered and endebted unto God by great sinnes then by small And therefore veniall sinnes onely are not here meant Reply 2 Secondly S. Luke readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinnes and S. Iohn defineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression 1 Iohn 3.4 But great sinnes are transgressions of the Law more then veniall Therefore they are not excluded Thirdly if good workes be tempered with Reply 3 veniall sinnes how can they being imperfect make us just and perfect before God But of this more by and by The Papists say good workes are meritorious Object 2 and satisfactory and from this Verse goe about to prove that Prayer satisfieth for sinne wee pray saith Bellarmine for forgivenesse of sinnes and by thus praying we satisfie for our veniall sinnes The Lords Prayer overthroweth their doctrine of satisfaction wee therein concluding Answ for thine is the glory wee take not the glory to our selves but ascribe all unto God Forgivenesse of the debt is of mercy where then remission is of grace there can bee no satisfaction of worthinesse Stand all sinnes in need of remission art not Quest 1 some veniall and pardonable of their owne nature First the Papists say some sinnes are veniall Answ 1 and that either I. Of their owne nature because they are not ontra legem sed praeter legem Dei against the Law of God but besides it as the hatred of our enemie in some degree or not to be silent when an Elder commands and the like Or II. for the littlenesse and smallnesse of the sin because they are not equall to eternall death neither deserve it l Staple◠Antid Evang Secondly the Papists agree but jarringly amongst themselves in this particular some saying Answ 2 they are veniall sinnes because they are not against the Law of God some saying that they cannot properly bee called sinnes thus Bellarm. Thirdly that which is not Answ 3 Contra legem Dei against the Law of God is not sinne For the Law is the Rule both of good and evill And every sin is sin in as much as it is a violation the Law Answ 4 Fourthly what is lesse then the eating of an Apple Gen. 3 then an idle word Mat. 12.36 Then a corrupt thought Gen. 6.5 And yet these are threatned with judgement and punishment Answ 5 Fifthly because Stapleton saith these sins are not paria aeternae morti that is there is no resemblance analogy or proportion betweene these small sins and eternall death I adde therefore this one answer more That there is a parity resemblance and equality I. In the affection of the person offending who would for ever have given way to these if he had lived II. In the person offended who is an infinite God And III. In the choise of sin before life eternall And IV. In the guilt and staine of sin because it can never be blotted out by time or torment Object 3 The Fathers speake of veniall sins and the Scripture of mortall And therefore some are veniall Answ Sinne is called veniall or mortall foure manner of wayes namely First comparatively as a sin which is lesse evill Thus there are seven deadly sins as the Schoolmen say which are greater then a sin of ignorance because
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
destruction of the sinner 3. By permitting sathan to tempt as was shewed before in Ahab and Iob. IV. By taking away or withdrawing his grace for a time as he did in Hezekiah w 2 Chro 32.31 But these following waies God tempts not to wit Neither I. By compelling or forcing sathan to tempt any Nor II. By moving the heart unto sinne This Saint Iames saith comes from our corrupt nature and not from God Iames 1.13 Nor II. By propounding the occasions and allurements unto sinne thereby to bring us unto death for so sathan tempts Obser 2 Wee may learne then hence that God doth sometimes leade us into temptation namely both by permitting sathan to assault us and by withholding his grace from us To the places above quoted adde these Acts 5.3 Rom. 1.24.28 Thes 2.10 and 2 Tim. 2.25 Sometimes we provoke God by our sinnes and therefore he gives us over to worke all manner of wickednes Sometimes wee incense him by despising his mercy Rom. 2.4.5 sometimes by greeving the holy spirit And therefore hee withdrawes his preventing grace from us giving us over to a spirit of slumber and sleepe And therefore wee should bee principally carefull not to provoke our heavenly Father who onely is able to preserve us from temptation Quest 6 How or by what meanes doe wee provoke God to leave us unto our selves or the will of sathan or to permit us to bee led into temptation that knowing the causes hereof we may labour to avoid them Answ The meanes or causes hereof are these First ignorance of God or a foolish heart and sottish full of darkenesse Ro. 1.21 2 Cor. 4.4 Secondly wavering staggering and inconstancy in religion Ephes 4.14 Rom. 1.25 Thirdly a neglect of Gods call abusing the tender of grace and extinguishing the motions of the blessed Spirit Prov. 1.24 c. Fourthly a not fearing the terrors of the law or threatnings of God Prov. 1.29 30. Fifthly an hatred of the word of truth in the mouth of the Prohets as Ahab did 1 King 22.8 Sixthly a cleaving unto sinne and delighting in iniquitie Rom. 1.26.29 2 Pet. 2.12 13. Seventhly a returning unto our vomit and former sinnes 2 Pet. 20 21.2â— Eighthly a calumniating and scandalizing of God and religion Rom. 1.21 and 2 Pet. 2.2 And therefore if we desire not to bee led into temptation let us carefully take heede 1. of Ignorance 2. Inconstancy in religion 3. Of neglecting the day of our salvation that is either the call of the word outwardly or the motions of the Spirit inwardly 4. Let us learne to feare Gods meanes 5. To delight in the word of God though it should reprove us 6. Let us forsake and avoide all sinne 7. Let us never turne unto our old sinnes But lastly labour to glorifie God adorne that profession which we have undertaken Thirdly prayer is to bee offered up in faith therefore our blessed Saviour by teaching us here to pray against temptation doth shew that wee may beleeve that this shall bee done for us which we desire Or that the Lord is ready and prepared to preserve and deliver us from temptation if wee will but seeke unto him by prayer Reade Psalme 34.4 and 50.15 and 1 Cor. 10.13 and 2 Thes 3.3 and 2 Pet. â— 9 and Revel 3.10 Quest 7 How doth this appeare that God is readie to preserve us from temptation if we pray Answ 1 First because it is the office of God to moderate all things and to rule all things by his providence and therefore if he please he can preserve and deliver us Answ 2 Secondly because Sathan himselfe cannot hurt us except God permit he could not touch Iobs body untill God gave him leave hee could not take away Iobs life because God forbad him Iob 1.2 and 2.4 hee could not enter into the swine without leave Mat. 8.31 yea Christ dislodgeth him and casteth him out at his pleasure And therefore it is plaine that he cannot tempt us except God permit and consequently that God is able to preserve us from temptation Answ 3 Thirdly the truth hereof will appeare if wee looke unto Christ who I. was armed for us and overcame sathan for us Mat. 4. and was tempted that hee might succour those who groane under temptation Heb. 2.18 II. Christ was offered up for us and triumphed in the Crosse over death and him that had the power of death even the devill Col. 2.14 and Heb. 2.14 and 1 Cor. 15.55 c. Quest 8 What must we avoide our selves for the escaping of temptation Answ 1 First love no sinne at all for if we have a desire and affection unto any wee cannot withstand the temptations thereunto as we ought Answ 2 Secondly love not the world esteeme it not as a friend for if so we can never beware of or avoid the inticements and allurements thereof as we should 1 John 2.15 James 4.4 Answ 3 Thirdly let us not give place unto the occasions of sinne lest unawares we bee caught in the net or fall into the snare let us consider by what meanes occasions or provocations we are most frequently ensnared that wee may learne and labour carefully to eschew them Answ 4 Fourthly let us refraine vaine thoughts and mortifie all internall corruptions Col. 3.5 and 1 Pet. 2.11 Answ 5 Fifthly let us tame and bring under the flesh unto the obedience of the Spirit 1 Cor. 9.27 Answ 6 Sixthly let us not be negligent in our lives and conversations but warie watchfull and circumspect Ephes 5.15 both over our words works and thoughts Answ 7 Seventhly let us not yeeld unto temptation or surrender the bucklers at the first stroke let us not deliver up the fort at the first onset and suffer our selves to bee taken captive at the first assault but let us fight it out and resist even unto blood Heb. 12.4 Jam. 4.7 like a stout souldier 1 Tim. 1.18 and 2 Tim. 2.3 for if we be faithfull unto the death fighting couragiously the battels of the Lord we shall overcome and be crowned Reade a Revelat. 2. ver 7. â—0 25.26 Quid faciendum What must wee doe both to prevent Temptation and to escape it when thereby we are assaulted Quest 9 We must never goe without our weapons or unarmed but put upon us the whole armour of a Christian Answ principally these three namely First the shield of faith Eph. 6.16 and 1 Joh. 5.4 labour by faith in Christ to withstand all his temptations whether they tend unto presumption or desperation Secondly the sword of the Spirit for if the word of God abide in us we shall be safe 1 John 2.14 but of this we spake before Mat 4. Thirdly prayer this is frequently to be used Ephes 6.18 yea daily according to our Saviours direction in this place where we are taught by him every day to pray against temptation Fourthly our Saviour by teaching thus frequently fervently to pray against temptation doth shew that the devill hath many
betweene The Persons The Rule For the husband and the wife make but one Master two Consuls are but one Magistrate and two partners are but one Commander 2. Distinguish betweene Helpe and Service Namely between An Action The fundamentall reason of the action For he who serves thee may helpe thy friend yea in helping thy friend serves thee because it is by thy command For thus farre onely a mans servant may serve another viz. First not in all things but onely when his Masters occasions will permit Secondly not when hee will of himselfe but onely with the love and leave of his Master And therefore these things premised no man can serve God and Mammon For I. They two doe not make one Master or Governour but are diametrall opposites II. They two are not two friends but enemies as appeares by the hatred of sathan against all the Saints and children of God and the Dragons persecuting of the woman III. Their employments will never permit their servants to serve one another that is the Lord requires that we should serve him wholy and his workes we can never fully performe as long as we live and therefore he will never permit his servants to serve Mammon because he is his enemie his worke and employment will never permit that we should serve another at any time because that continually filles our hands and when wee take leave to worke any other worke we wholy neglect our Masters worke Observ Our Saviour then hereby teacheth us That no man serveth God truely but he who serveth him onely Reade 1 Sam. 7.3 and Deut. 6.13.14 and Mat. 4.10 and 1 Cor. 10.21 Quest 1 Why must wee serve God onely and the world not at all Answ 1 First because the world is contrary unto God yea so contrary that hee who serves the world cannot serve God in this verse hee who loves the world cannot love God 1 Iohn 2.16 Answ 2 Secondly as children acknowledge but one Father and Subiects one King so servants must acknowledge but one Master and serve him only Answ 3 Thirdly God is a jealous God and will not divide his honour Exod. 20.5 Nahum 1.2 The Romans would not admitt of the God of the Hebrewes because he would either be served alone or he would not bee served at all and this is the true nature of God for he will not part stakes with any but will either have all the heart or none of the heart Fourthly because except we serve God onely Answ 4 we cannot please him and by devoting of our selves wholy unto him we become acceptable Rom. 12.12 and 1 Thes 4.1 Wee are obliged unto the service of God as a wife is unto her husband to wit both affirmatively and Negatively she must love her husband and she must prostitute her selfe to none besides her husband so we must serve the Lord and none else at all besides him May we not serve the King Quest 2 Yes but in the Lord Rom. 13.1 Answ The Cantabrians answered Augustus that their houses lands possessions and riches were his but themselves belonged unto none but unto the Gods and themselves So we must remember that we are the servants of the Lord and may in him and for him serve his substitutes but wee must serve none against him Whether may wee injoy good temporall Quest 3 blessings or not First we may enjoy them in the Lord in as Answ 1 much as they were given by him Secondly we may enjoy them so farre forth Answ 2 as they accord and way stand with his service and obedience Thirdly we may enjoy them in so much as Answ 3 they may promote and advance his glory Fourthly we may enjoy them giving thanks Answ 4 unto God for them 1 Tim. 4.4 Wherein doth the service of God consist Quest 4 In these three things namely First in the obedience of his law statutes Answ and ordinances we must serve him by doing his will Secondly in subjection unto him wee must confesse and acknowledge in all humilitie that we are obliged to performe whatsoever hee requires of us being none of our owne Thirdly in a holy profession of his name before men although it bee with danger as the three children did Dan. 6.10 Quest 5 It is hard for us to devote our selves wholy unto the Lord and his service and therefore by what spurre may we be quickned or by what argument may we be moved hereunto Answ By an Argument drawne ab absurda because it is grossely absurde to serve any other for the confirmation and amplification hereof observe That he who serveth any other besides the Lord must doe it for some of these causes al which are absurd Namely either because First hee hath more warrant to serve another then to serve the Lord this is absurd for we are commanded to serve him only Mat. 4.10 from Deut. 6.13 Secondly others have as much interest in us as the Lord hath this is absurd because he is our Lord both in regard of our creation redemption and gubernation Thirdly those whom we serve are better and more worthy in themselves to be served then the Lord is this is absurd because God is Optimus Maximus Forthly others are better in regard of our selves that is it is more profitable for us to serve others thē to serve the Lord this is absurd for he is Optimus the best of all in regard of us yea our chiefest good happinesse therfore we should doe as Cato advised the Romans in the contention betweene Caesar and Pompey serve the best Fifthly we love others more then wee love the Lord this is a shame for we should love him above all as followes afterwards Sixthly those whom we serve love us more then the Lord doth this is false for he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lover of mankind yea he hath not Titulum sinere for never any shewed that love unto others which he shewed unto mankind in giving his only begotten Sonne unto death for them when they were enemies Rom. 5.7.8 Seventhly others deserve to be served better then the Lord doth this is absurd for wee have from the Lord both our bodies and soules both our being and well being Eightly the precepts and lawes of others are more just and equall this is false for all his commandements are holy and just and good Rom. 7.12 yea his yoake is easie Mat. 11.30 Ninthly others are to bee feared more then God A man is most carefull to serve him whom he is most fearefull to offend now none is to be feared so much as the Lord for others onely are able to harme the body but he can cast both body and soule into eternall destruction Mat. 10.28 wherefore he is to be served in feare Psalme 2.11 I conclude this with a history Signior Pyrho di Stipicianae being at the defence of Carignan in Piemont valiantly sustained the siege against Mous d'Augnian and all the French Camp and after that the Marquise of Vasto was
behold thy selfe in that glasse and it will show thee thy face Iames 1. Answer 2 Secondly give thy selfe to a daily examination of thy selfe examine thy words works and heart by the word and so thou maist easily see what is amisse Answer 3 Thirdly pray daily unto God to give thee that eye salve that thou maist see clearly what is amisse and wanting in thee Revel 3.18 Verse 4 Verse 4. Or how wilt thou say to thy brother let me pull out the mote out of thine eye and behold a beame is in thine owne eye Sect. 1 § 1. How wilt thou say to thy brother Observation A brotherly and friendly admonition or reproofe is laudable aâ—d yet wee may bee abused whence wee may observe That wee may sinne in the performance of the best duties Quest How doe wee sinne in the performance of good duties Answer 1 First when wee doe them weakely superficially or key-coldly Answer 2 Secondly when wee performe them proudly or boastingly as the Pharisees did Answer 3 Thirdly when they are done for some base or by Answer 4 end for some second or sinister respect Fourthly when they are done corruptly that is with a heart not purged as here for if we regard iniquitie in our hearts nothing that wee doe can bee acceptable unto God § 2. And behold a beame is in thine owne eye Sect. 2 Wee may learne hence Observation That it is a foolish thing to condemne sinne in others so long as iniquitie remaines in our selves Why may not a man reprove another although Question 1 himselfe be guilty First because then the party reprooved will answer Answer 1 Physitian heale thy selfe Secondly because such a man by reprooving an Answer 2 other did condemne himselfe Rom. 2. And God will judge him out of his owne mouth Thirdly because such an one reprooves through Answer 3 hatred not out of any true zeale for 1. If such an one did but see the danger and fearefull consequents of sinne he would labour to avoid it himselfe as well as admonish others of the danger 2. If such an one did but see the filthinesse of sin how loathsome a thing it is in it selfe and how deformed it makes us in the sight of God hee would eschew it himselfe as well as advise another to beware of it 3. If such an one did seeke the glory of God he would then glorifie him himselfe by his owne life And therefore it is cleere that he who reprooves sinne in another and retaines it in himselfe doth it neither because sinne is perillous nor because sin is a horrid thing nor because he desires the glory of God but onely out of hatred to the person whom he reprooves or some supercilious humour and therefore those who â—re guilty themselves ought not to reprehend others Who are faulty here Question 2 First those who condemne the sinnes of others Answer 1 but examine not their owne as for example 1. The prodigall condemnes the covetous and he the prodigall but neither of them looke to examine themselves or their owne wayes 2. The drunkard reproves the adulterer and is reproved by him againe but neither of them blame or amend themselves Secondly prophane persons are here to be blamed Answer 11 who condemne the godly for small sinnes and yet are guilty themselves of great ones Verse 5. Thou hypocrite first cast out the beame out of thine own eye Verse 5. and then shalt thou see cleerly to cast out the mote out of thy brothers eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eijce cast out the beame The beame as was shewed before signifies sin and the phrase here of casting out doth intimate violence as if our Saviour would say sinne cannot be expelled except valiantly and by force it be cast out for he who strives to overcome sinne must fight against it resisting it even unto blood Hebr. 12.4 How doth it appeare that sinne cannot be overcome Quession 1 except it be thus manfully resisted for many thinke that they can leave sinne when they will First sinne is fixed in our hearts naturally with Answer 1 deep rootes and is hereditary unto us Psal 51.7 And therefore cannot easily be weeded out Secondly hence from this originall corruption Answer 2 which is so deepely rooted in us all our affections are set upon sin therfore it cannot easily be expelled Thirdly sinne is like a faire fawning flâ—ttering Answer 3 harlot which often by subtile perswasions and allurements and sweet alluring blandishments doth regaine admission and entrance after it is cast out and therefore it is not easily forsaken Answer 4 Fourthly sinne is a strong enemy yea like a strong man armed Luke 11.20 And therefore cannot be conquered without strong resistance Fifthly Sinne is backed aided corroborated Answer 5 and environed with an hoste of accomplices to wit Satan the world and the flesh who suggest wicked things unto us tempt us unto them and hinder us from that which is good by employments forgetfulnesse weakenesse distraction of the mind and the like and therefore it cannot with ease be expelled Question 2 Who are faulty in this duty Answer 1 First those who think it not necessary that sinne should be expelled these are either 1. Carnall men who say let us sinne that grace may abound Or 2. Familists and Libertines who say God will dispose of their sinnes to his glory Answer 2 Secondly those who thinke it an easie thing and therefore never seriously arm and gird themselves preparing courageously to fight the good fight of Faith Answer 3 Thirdly those who procrastinate and delay the worke these never consider 1. How fast time flies 2. How their hearts grow daily harder and harder 3. How sinne gets daily more strength in them and over them 4. How daily they approach nearer and nearer unto death And therefore they are much to blame Answer 4 Fourthly those who doe the word of the Lord negligently who would be perswaded converted and changed by the word but are not industrious in the use of the meanes but sluggish and lazie Answer 5 Fifthly those who give themselves leave to sinne thus polluting and poysoning themselves and surrendring the fort of their hearts up to the possession of Satan Answer 6 Sixtly those who give way to the occasions of sinne and those coards of vanity which draw on iniquity as with cart-ropes Esa 5.18 Answer 7 Seventhly those who leave sinne but doe not loath it retaining and reserving the love thereof still in their hearts Answer 8 Eightly those who trust to themselves and their owne strength not arming themselves with the Holy spirit not being carefull in hearing nor fervent in praying nor zealous in desiring and endeavouring to be converted sanctified and cloathed with Christ Rom. 13.12.14 Question 3 What armour must we use against this strong enemy Answer 1 First take unto thy selfe the sword of the spirit for that will drive him away Answer 2 Secondly take unto thee the shield of Faith for that will repell keepe off and
assistance of the blessed Spirit Colos 1.29 Quest 7 What meanes must wee use for the obtaining of spirituall graces Answer 1 First learne to hate sinne and evill and for the better effecting of this remember and meditate dayly upon these things namely Rom. 6.21 1. How unseemely yea how ougly a thing sinne is in it selfe if wee could but see sinne in its owne colours unmasked What pleasure had you then saith Saint Paul in those things whereof yee are now ashamed as if hee would say sinne is so shamefull a thing that any man would blush to commit it who did but see it at full view 2. Remember how ungratefull a thing it is for us by sin to provoke so gracious loving Father who takes care both to provide for us and to protect us 3. Remember how perillous a thing it is as it is an unthankefull part to love sinne which our God hates as his deadlyest enemie so it as a dangerous thing to love that which God hates for the wages of sinne is death Rom. 6.21 4. Remember how foolish and sottish a thing it is for us to love sinne and thereby to serve Sathan who seeks nothing so much as our eternal destruction Thus seriously meditate upon these things that thereby wee may bee excited unto the hatred of sin Answer 2 Secondly learne to love that which is good and to delight therein Answer 3 Thirdly use the meanes which God hath appointed whether publicke or private namely the hearing and reading and meditating of the word and the society of the Saints and daily and frequent prayer Rom. 8.26 Coloss 4.12 Ionah 3.8 And let our prayers bee 1. Vehement David cries unto God Psal 22.2 and 32.3 and 77.3 2. Perseverant thus David and the Apostles continue in prayer Psal 88.1.9 Acts 1.14 and 2.42 and 12.5.12 Sect. 3 § 3. Knocke and it shall be opened unto you Question 1 What is meant by this phrase or precept knocke Answer That wee must attend upon God with patience and perseverance untill hee open unto us or wee must continue praying untill God heare us Luke 18.1 Psal 105.4 Rom. 12.12 and 1. Thes 5.17 Why must wee continue thus long knocking why may we not give over if the gate be not speedily Question 2 opened unto us First Because the Lord stands long knocking at Answer 1 the doore of our hearts before hee can get entrance and calls long before wee will heare him And therefore there is great reason that wee should continue long calling crying unto him and knocking at the dore of mercy Reade Cantic 5.2 c. and Apoc. 3.20 Secondly God opens not at first unto us that he Answer 2 may trie our patience he seemes not to heare us â—hat he may trie our confidence And therefore by patience and perseverance wee must approve our selves unto God Thirdly we knocke for our owne ends and call Answer 3 for mercy for our selves wherefore there is great reason that wee should continue both knocking and calling Our petitions are either for pardon of our sinnes or preservation against them or for some temporall blessing or spirituall grace or assurance of eternall glory or the like And therefore if wee love our selves or wish well unto our selves wee should bee constant in our calling and knocking untill the Lord have opened unto us and granted our requests Can wee knocke or call or pray without God Question 3 Not at all or at least not aright Answer wee are like men wounded unto death yea killed outright and therefore by the Lords helping hand we are first revived reduced or brought unto our senses and then wee desire health and reliefe God first gives us a sight of our sinnes and wants and then we implore him for mercy Verse 8. For every one who asketh receiveth Verse 8 and he that seeketh findeth and to him that knocketh it shall be opened Against this verse it is objected Objection that both Scripture and experience doth prove this promise to bee false for the Mother of Zebedees children prayed unto Christ and yet suffered a repulse Saint Paul desired to bee freed from the buffet of Sathan but obtained not his request Experience also witnesseth that wee daily desire many things at Gods hands which we obtaine not This promise is to bee understood with a double restriction or limitation namely Answer First that prayer and supplication be made as it ought in regard of the manner of it to wit in faith and in the name of Christ in whom all the promises of God are yea and Amen and shall in Gods due time bee certainly performed yea our prayers must principally be powred forth for this end that God may bee glorified by us on earth and we glorified with him in heaven Secondly wee must desire those things which God hath promised to grant wee must not pray for evill hurtfull unprofitable curious or unwarrantable things but for saving and necessary which God onely hath promised Now if either of these conditions be awanting no wonder if our prayers bee not heard that is if either for the matter wee begge those things which God hath not promised to grant or for the manner wee desire them not as God hath prescribed then the Lords promise made here in this verse is not falsified at all For when Christ saith aske and yee shall receive hee meanes if wee aske such things as God hath promised to give and in that manner which himselfe hath injoyned Verse 9.10.11 Verse 9.10.11 Or what man is there of you whom if his Son aske bread will he give him a stone or if he aske a fish will hee give him a serpent If yee then being evill know how to give good gifts unto your children how much more shall your Father which is in heaven give good things unto them that aske him Sect. 1 § 1. What man is there among you c. Question 1 What is our Saviours chiefest scope in these words First to teach us the naturall affection of parents to their children V. Secondly what our duetie is to pray for W. Answer 1 First our Saviour hereby would teach us that the affection of parents unto their children is ingrafted in them by nature or naturally parents will wish well and to their abilities doe good unto their seed Question 2 How doth this appeare Answer 1 First it is cleare from nature children are parts of their parents flesh of their flesh and bone of their bone and therfore in doing good to them they doe good to themselves And this is the best kinde of Selfe-love for a man to love his children who issued out of his loynes Answer 2 Secondly this is manifest from experience those who are most cruell unto others are yet indulgent and meeke unto their children And therefore Herodes monstrum Macrobius Herod was no better then a monster in nature who slew his owne children as was shewed before Chapter 2. For the most cruell and ravenous birds and beasts are carefull
Quest 6 in us as it was By these plaine markes namely Answer 1. Are thy affections as strongly set upon sinne as ever they were dost thou love sin as well as ever thou didst then certainely thou art yet sinnes slave 2. Are thy temptations as frequent as ever they were doth the devill tempt thee as often as ever he did then it is an argument that hee hath too much in thee 3. Art thou as stupid dull and blinde in seeing the craft and subtlety of Sathan as ever thou wert art thou still as ignorant of his devices as ever it is a signe then that sinne hath a commanding power in and over thee 4. Art thou as unable to resist sinne as ever thou wert as weake as ever as naked as ever as feeble and faint-hearted as ever this showes that corruption is too strong in thee On the contrary if wee finde that our love is not so much unto sinne as it was but that the edge of our affections is taken off if temptations be more rare in us and we more quick sighted unto Sathans subtlety and more strong to resist him both by Faith Prayer and the Word then it is a comfortable signe that sinne is growne weaker in us and our feet reduced from this broad way § 3. That leads unto destruction Sect. 3 Our Saviour in these words showes that the broad way of sinne brings at last unto perpetuall paine How doth it appeare that sinners shall perish Question 1 for there are many who thinke otherwise perswadeing themselves that they may walke in this way and yet at last come unto salvation First it appeares evidently from Christs owne Answer 1 words in this place where hee showes that the end of the Broad way is perdition Narrow way is salvation And therfore it matters not what others thinke Secondly it appeares from other plaine and positive Answer 2 places of Scripture reade Psalm 9.17 and 11.6 and 83.10.13 and Jsa 5.24 and 1 Corinth 6.9 Thirdly sinne is the foundation of condemnation Answer 3 or all and onely sinners shall bee damned And therefore it is cleare that the broad path leades to perdition reade Isa 50.1 and 59.2 and Ierem. 5.25 Hose 13.1 Rom. 6.23 Psalm 1.5 and 5.4 and 34.16 Prov. 16.4 Isa 3.10 11. Fourthly the arrowes of the Lord are levelled against Answer 4 such as walke in the broad way And therefore they must needs come to destruction at the last Psal 34.16 Fiftly the reward of sinne is death The locusts Answer 5 having brought forth their young die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist so lust having conceived brings forth sinne and sinne when it is finished brings forth death Iames 1.15 and Rom. 6.28 Sixtly otherwise God should not bee just For Answer 6 1. Hee hath made a law that if we sinne we shall dye Genes 2.17 In the day that thou eatest thereof thou shalt dye the death Pope Iulius the third caused this sentence to bee written about his coyne That nation and people shall perish which will not obey me so the Lord hath made a law and threatned to inflict condigne punishment upon all those who disobey it Rom. 3.23 2. Mankinde hath broken this Law in Adam and wicked men daily breake it themselves in their owne persons And therefore the justice of God requires that they should be punished whose sinnes are not done away in Christ Question 2 Shall no wicked men at all escape this destruction None who continue to walke in this way untill they come to the end thereof For Answer First Kings and great men shall suffer if they run with the common sort Isay 41.2 Daniel 5.27 Secondly Wisemen shall bee punished if they thus play the fooles Exod. 1.10 and 15.7 and Rom. 1.22 Thirdly Proud men shall be ruined notwithstanding all their high conceits of themselves Malach. 4.1 Fourthly Hypocrites shall perish who walke in this broad way secretly and unseene Matth. 23. Question 3 Why must wee thus labour by all meanes to renounce sinne Answer 1 First because there can bee no true repentance without the reformation of the life from sinne Answer 2 Secondly because there can bee no true faith without this Faith purgeth and purifieth the heart Acts 15.9 and the heart being purged the life must needs bee pure Wherefore there is no truth of faith where sinne is not forsaken Answer 3 Thirdly wee cannot bee made partakers of the blessed Spirit of God untill wee have left sinne for the Holy Ghost will not come to a polluted soule And therefore it is to bee renounced Answer 4 Fourthly there is no way to escape the wrath of God or eternall destruction without the forsaking of sinne And therefore wee should bee carefull to leave it Question 4 How may wee avoid and leave sinne Answer 1 First shunne and beware of all the occasions of sinne Answer 2 Secondly use all holy meanes to bee good and pure and sincere Answer 3 Thirdly deplore thy infirmities speedily and heartily wash thy soule with teares for thy former transgressions sorrowing with a godly sorrow 2 Cor. 7.10 Answer 4 Fourthly promise unto God to fight manfully against thy former sinnes and all sinnes for the time to come and labour to performe thy promise Answer 5 Fiftly Pray fervently unto God to free thee from the commanding power of sin and to preserve thee from sinne and to make thee the free-man of Jesus Christ Question 5 What things hinder us from turning aside out of this broad way of sinne Answer And what are the remedies against these impediments The Impediments are these First insensibility when a man is not sensible of his sin he is not carefull to forsake it Secondly presumption when men either presume that they are not sinners or that their sinnes are small or that though great yet they shall be pardoned it makes them more carelesse and fearelesse of sin and more slack to leave it Thirdly Procrastination and delay when wee promise repentance but put off the performance thereof from day to day Fourthly key-coldnesse in performing perfecting of the worke not striving against sin unto blood Hebr. 12.4 The Remedies are these First a tender circumcised heart which is sensible of the least touch of sinne Secondly a godly feare remembring that wee are sinners yea great sinners and neither able to satisfy for our sins our selves not sure that they shall bee pardoned in Christ except wee strive to forsake and leave them Thirdly not to deferre but while it is said to day to turne from our sins and turne unto the Lord our God Fourthly zeale alacritis and industrie in the resisting of sinne striving against it with manfull wrastlings till wee have prevailed § 4. And many there bee which goe in thereat Sect. 4 What is the meaning of this word Many Question 1 Our Saviour shewes hereby Answer that there are not onely Many simply which walke in the broad way but that there are so many that in comparison of them they who
and labour must last for terme of life for there is no rest from labour till after death Blessed are the dead which die in the Lord for they rest from their labours (q) Reve. 14.13 where we see that there is no resting from the works of Religion or the labour of the Lord till death Neque hîc requies spiranda neque ibi tristitia timenda (r) Chrys s As we must not expect rest in this life so we need not feare labour and paines in the life to come Sect. 6 § Which leades unto life Quest 1 Why is it said which leades unto life and not which leads unto heaven To teach two things unto us namely Answer First that life is the end of the strait and narrow way H. Secondly that this mortall life is not worthy to be called life heaven onely being the true life I. H. First our Saviour here teacheth us that true Observat 1 life is the end of this strait way Or that the end of a godly life is to be crowned Read Rom 8 17. and 2 Tim. 1.11 and 4.8 1 Joh. 3.1 Duke Cosmo de Medicis warring upon the enemies of his Master the Emperour bare in his shield the Eagle which signified Jupiter and the Emperour holding out in herbeak a triumphant Crown with this Motto Jupiter Merentibus offert by which he signified that his Highnesse deserved each glorious reward for his worthy vertues but wee may apply it thus that God will give a Crown of glory to every one who labours in his Vineyard faithfully and fights manfully his battels against sinne and Satan When Vrsicinus a Physician endured martyrdome for religion a Souldier perceiving his courage begin to fayle spake boldly unto him Doe not now Vrsicinus cast away thy selfe that hath cured so many nor after so much blood of thine spilled lose the reward prepared for thee Thus should every Christian encourage himselfe in this narrow path that the end thereof is life and his obedience shall be rewarded Is salvation then of merit or of workes Quest 2 First certainely it were of works and merit Answer 1 if we could keep the whole Law perfectly that is if we had so fulfilled it that wee had never transgressed against it Rom. 7.10 Galath 3. Rom 2.13 But Adam brake the covenant and violated the Law And therefore now we cannot be saved thereby Rom. 3.23 and 8.3 Secondly now having broken the Law in Adam Answer 2 we can merit nothing at Gods hands but all is of grace Ephes 2.5.8 Rom 5.21 Thirdly although we cannot merit salvation by Answer 3 our workes yet the way thereunto is sanctification and obedience as appeares thus 1. Salvation is the reward of faith John 1.12 and 3.16 and 1. Pet. 1.9 2. Faith is to be prooved and tryed by workes Gal. 5.6 James 2.17.26 3. Therefore the Spirit of faith works sanctification in us and then crownes that his owne work Rom. 6.22 Life eternall is called an inheritance and a reward Objection 1 and therefore it is the merit of our workes First it is called a reward Propter similitudinem Answer 1 for the analogy or resemblance that is betweene them both 1. In respect of the time wages or the reward is given when the worke is done so heaven is not given untill after death 2. In respect of the measure to him who workes more or takes more paines a greater reward is given so he who is more carefull to exercise and stirre up the gift and grace of God within him and more diligent in the worke of the Lord shall have a greater measure of glory in the Kingdome of heaven for there are degrees of glory in heaven according to the measure of grace on earth And although heaven be not given for our workes yet it shall be given according to our workes Answer 2 2. Secondly heaven is a reward and that justly for as the merit of Christ is ours so we although not by our workes personally merit in Christ This distinction should carefully be marked by the wary Reader because the Papists say thus as well as we although we and they be not both of one mind as appeares thus they understand it thus that our workes are meritorious in Christ but we thus that our persons are accepted of God as worthy by the operation and obedience of Christ Thus wee should provoke and incite our selves unto piety and the workes of Religion by the remembrance of the reward promised unto us Giacopo Sauzaro being long in love bare for his devise a pot full of little blacke stones without white amongst the rest with this Motto Aequabit nigras candida una dies Meaning that the day of marriage would contervaile all his black and cloudy dayes So should we doe call to mind that day of refreshing and remember that when that comes we shall be marryed unto our Lord Christ with such absolute and compleate joy that all our labour paines toyle care and watchings shall be quite forgotten and aboundantly rewarded Quest 3 How may we know whether our lives here be such that the end thereof will bring us to life eternall Or how may we know whether we be godly or not and whether this true life belong unto us or not Answer 1 First those who love God but hate sinne are heires of this true life Eye hath not seene nor care heard nor ever enterd it into the heart of man once to conceive the things which God hath prepared for those who love him 1 Corinth 2.9 And therefore wee must seriously examine whether we love the Lord or not above all yea so love him that we hate every thing which is opposite unto him and hated by him Answer 2 Secondly those have a promise of this life who labour and endeavour to purge themselves from sin 1 Joh. 3.3 He that desires this hope let him purge himsefe even as Christ is pure And therefore we must trie whether we desire to know what is sinne and what is sinfull in us that wee may labour to leave all sinne and forsake our owne Answer 3 Thirdly they who are vessels of honour belong unto Gods great Mansion house of glory 2 Timoth. 2.20 And therefore we ought to examine by our actions what vessels wee are whether we bring forth the fruits of Religion thereby approving our selves to be vessels of honour or the fruits of rebellion thereby showing our selves to be vessels of dishonour Answer 4 Fourthly the Prophet Isaiah showes most plainely to whom this true life belongs Esa 64.4.5 For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene oh God besides thee what he hath prepared for him that wayteth for him Thou meetest him that rejoyceth and worketh righteousnesse and remembreth thee in thy wayes In these two verses the Prophet layes down foure particular markes of an heire of heaven and eternall life namely 1. Those who wayte for him that is those who
King 16.3 and Ahab 21.21 and Achan Iosh 7. and Hananiah Ierem. 28.16 Secondly sometimes he cuts them off by some sudden casualtie as the Prince who was troden under foot â— King 7.17 Thus many have been taken away by some accident in their drunkennesse and duels and when they have been blaspheming and the like Thirdly sometimes God shortneth their dayes by letting them fall into some sicknesse or disease and thus often drunkards take surfeits uncleane persons impure and loathsome diseases which bring them to their end Prov. 23.29 Fourthly sometimes the Lord suffers them to be their owne executioners and to cut the thread of their owne lives And thus hee did with Iudas and Achitophel Question 6 What sinnes doth God or hath God punished with sudden or untimely death Answer These which follow to wit First Idolatrie thus hee cut off Nadab and Abihu Levitic 10.2 and Oza or Vzza 2 Sam. 6.7 Secondly Blasphemy thus two and forty children were suddeÌ„ly destroyed for blaspheming of the Lords Prophet 2 King 2.24 And a girle of twelve yeares old here in England mentioned by M. Fox For hee is a swift witnesse against such Malach. 3.5 Thirdly Treason thus Achitophel came to an untimely end 2 Samuel 17.23 and Iudas Matth. 27.5 Fourthly Persecution of the godly thus Pharaoh and Haman were taken quickly away for their malice and rage against the people of God Fiftly Perfidiousnesse unfaithfulnesse or false dealing thus Senacherib came to an untimely end And often God lâ—ts men fall into the net that themselves have laid Sixthly Lust this brought Sampson into the Philistines hands and brings many daily into filthy loathsome and incurable diseases and sudden death Seventhly Drunkennesse many have come to their end by some sudden mischance in their drunkennesse Eighthly Desperation the conscience oppressed with the burthen of sinne doth often finde out this lamentable remedie of murther as a meanes to put an end to that torture which indeed doth put but a beginning to it as wee see in Iudas Matth. 27.3.5 And thus wee have seene how this phrase of hewing downe may signify a shortning of this temporall life which wee live on earth Secondly this phrase may signifie a cutting off from Christ heavâ—n and all hope of mercy or felicity Certainly it may meane 1. A câ—â—â—ing off from all hope of heaven and salvation And 2. A câ—â—tting off from Christ as hee is offered in the word But. 3. Not a cutting off from Christ himselfe because they were never grafted into him 1 Iohn 2.19 But this coming to bee considered of in the next section I here omit it § 4. And cast into the fire Section 4 What is the meaning of these words Quest 1 By this phrase is signified eternall punishment Answer Observat and the phrase it selfe doth show the terrour of that punishment as if our Saviour would say The wicked man which beares nothing but corrupt fruit shall bee cast at length into the fire of hell which of all other tormentâ— is the greatest How doth it appeare that the Punishment prepared Quest 2 for the wicked in hell doth exceede all other tortures First it appeares by the language of the holy Answer 1 Scriptures who sometimes calleth it The fire of hell Matth. 5.22 sometimes a fire that cannot bee quenched or extinguished Matth. 3.12 sometimes an eternall fire Matth. 18.8 and 25.41 sometimes a worme that never dyes and a fire that never goes out Marke 9.43.44 Sometimâ—s the Scripture telleth us what is there that wee might the better conceive of the insufferablenesse of the torment In hell there is weeping and wayling and gnashing of teeth Matth. 13.42.50 In hell there is fire and brimstone Apoc. 19.20 In hell there is negatively no rest Revelat. 14.10 but affirmatively torments day and night Revel 20.10 Secondly it appeares by the place Hell is a place Answer 2 ordained unto torment in so much as there is no prison no dungeon like it Prisons deprive men of liberty and Dungeons of light but men may bee free from torments in them yea may â—njoy some comforts in them but hell is a place which deprives us of liberty and light which debarres us from all joy and comfort and which afflicts with torments never patiently to be endured Thirdly it is cleare from the persons that are Answer 3 there tormented who are men forsaken and rejected of GOD for ever Depart hence I know you not Oh how miserable is the condition of those poore soules whom God will not owne whom God doth not pitty but rather rejoyce and laugh at their destruction Prov. 1.24 Answer 4 Fourthly it will appeare by the executioner or hang-man the Divell who is 1. Our eternall enemy and a foe never to be reconciled 2. An enemy that excels and exceeds in envie and malice 3. A foe powerfull and able to inflict unspeakable torments 4. An enemie who hath no other comfort then this that he hath copartners in his misery And therfore he will make them as miserable as may be Answer 5 Fiftly this appeares by the absence of good In hell there is no good thing neither any thing that can affoord the least comfort For there will be neither 1. Light to comfort the eye Nor 2. A droppe of water to coole the tip of the tongue Nor 3. Any confidence or courage to support the heart Answer 6 Sixtly it appeares that the torments of hell are of all other torments the greatest by the extension thereof unto every kinde of evill For 1. There shall bee most sharpe and unsupportable tortures exercised upon the body 2. The heart shall bee wholy dejected through sorrow wholy devoted unto sorrow and wholy devoured and consumed by and with sorrow 3. The conscience shall for ever presage terrible things And therfore the torments of hell must needs be exquisite that thus are extended both to body soule and conscience Answer 7 Seventhly it evidently appeares by the conâ—â—â—â—ltie perpetuitiâ— and eternitie of hels torments which shall never have either end or ease they shall bee continuall and perpetuall sine intervallo without any intermission or interruption The Papists faine some Lady dayes to bee observed in hell when the soules play or make holy day but this is but an idle dreame for as was showed before from the Scripture there is there no rest nor ease nor cessation of torments Yea these torments shall bee eternall Semper and endured for ever and ever for neither the torments nor the tormentor nor the tormented shall ever bee consumed or ended but shall endure last for ever Semper moribundus nunquam mortuus robore vacuus sensu plenus ut quod ferre non possis semper feras in aeternum In hell men shall be ever a dying but never bee dead ever weake and voide of strength but full of sense of smart and that which they can never suffer with any patience they must ever suffer with insufferable paine Answer 8 Eightly the exquisite torments of hell appeare
Rom. 1.16 and 1 Cor. 1.18.21 Answer 6 Sixtly we should be carefull to heare and obey the word of God because so wee shall approve our selves unto our God to be wise men and not fooles as followes in the next words Sect. 2 § 2. I will liken him to a wise man Quest 1 What is true wisedome Answer True wisedome is to keepe and observe the word and Commandement of God He that heares my words and doth them I will liken him saith Christ to a wise man So the Lord saith by his servant Moses unto his people if you will be obedient unto my Lawes ye shall be the wisest Nation under heaven Deuter. 4.6 and Proverb 2.1 unto the 9. verse and 4.1 yea that obedient hearing is true wisedome is verified by Psalme 32. which is intituled Maschil or Davids learning and is indeed a notable Psalme of learning containing the summe of all Religion which is by David reduced to these two heads his Repentance and his new obedience And hence it is said that the feare of the Lord is the beginning of wisedome Psalme 111.10 and Proverb 1.7 Why is obedient hearing true wisedome Quest 2 First because it makes us wise Psalme 119. Answer 1 Part 13. yea wise unto salvation Colossians 3.16 Secondly because it is the All-wise God that Answer 2 gives this wisedome If any lacke wisedome let him aske it of God who giveth to all Jam. 1.5 Colos 3.16 Prov. 2.6 Thirdly because the whole nature of wisedome Answer 3 is included herein For the proofe hereof observe that in wisedome there are these two things required namely 1. For a man to be carefull of himselfe And. 2. For a man to preferre the best most excellent and most profitable things Now hee that heares and obeyes the word of God hath true care of himselfe and his estate and condition and doth give the preheminence to the best things For what will it profit a man to win the whole world and lose his owne soule How may this wisedome be obtained Quest 3 First Be a foole that thou maist be made wise Answer 1 1 Corinth 3.18.19 Acknowledge that hitherto thou hast beene foolish preferring vaine and idle things before divine There are two signes of foolishnesse to wit 1. To preferre childish things as babies bables ratles and the like before that which farre excels them as gold jewels or possessions of land 2. To deride and scoffe at those things which are both good in themselves and good in regard of us Now there are also two sorts of mockers namely First open and impudent which with a blacke and diabolicall mouth scoffe at holy things Secondly secret who say nothing but inwardly Answer 2 and in their sleeve laugh at and deride the folly of the Saints who take so much care to mortifie themselves and are so strict in the service of God because they thinke a man may come to heaven without all this stirre and they are more nice then wise that make such a hard and difficult matter of it Secondly remember that true wisedome comes from above Jam. 3.17 and is opposite to the wisedome of the flesh Rom. 8.6 c. and Jam. 3.15.17 And therfore is to be learnt in the word by prayer The word is a Caskenet wherein this rich treasure of wisedome is locked and the Lord hath the key thereof for hee onely maketh men truely and aright to understand the word Wherefore wee should bee frequent in the hearing and reading thereof praying fervently unto God for that eye salve whereby wee may bee able to understand it Answer 3 Thirdly having obtained spirituall wisedome place it in thy heart and affections that is delight in it and prize it above all earthly things Psal 122.1 Sect. 3 § 3. And the raine descended and the floods came and the winds blew and beate upon that house Quest 1 What is meant by this storme here described Answer In generall it signifies a future triall as if our Saviour would say there shall be a time when all mens workes shall bee tried and proved whether they bee good or not Reade Luke 16.25 Acts 17.31 and 1. Corinth 3.13 and 2 Cor. 5.10 Rom. 2.6.16 Apoc. 20.12 Quest 2 Why must mâ—ns workes bee prooved and tried Answer Because as there are some wicked whose evill workes are manifest Psalm 73.18 So there are some hypocrites whose workes seeme outwardly good And therefore it is necessary that they should bee brought to the touchstone and fiery tryall to see whether they bee true gold or guilded copper Quest 3 How may wee proove our selves and our owne estates and workes that thereby wee may know what wee shall bee found to bee when GOD proves us Answer 1 First examine thy begetting and birth whether art thou truely regenerated or not is there a change wrought in thee hast thou felt the panges of the new birth and beene truely sorrowfull for thy sins a living body hath warmth and heat in it a dead carkasse is cold as lead and therfore examine whether there be any warmth and fire of zeale in thee or not For by these three things a true and totall change a serious hearty sorrow and true heate of zeale a man may know whether hee be regenerated or not Answer 2 Secondly examine thy foundation whether art thou built upon the rocke CHRIST JESVS or not that is hast thou a sure and certaine faith in CHRIST yea hast thou CHRIST within in thy soule Answer 3 Thirdly examine thy comfort whether hast thou a house and home and habitation built upon this sure foundation or not A house where thou dwellest and workest and restest thy selfe a house wherein thou rejoycest and desirest to end thy dayes Dost thou live with Christ and walke with Christ and delight thy selfe in Christ yea so rejoyce in the fruition and possession of him that thou resolvest Neither life nor death shall separate thee from thy beloved Lord Certainly then thou maist be assured that when the Lord comes to proove the world hee will approove of thee Quest 4 What is here particularly meant by water and flood where is said the water descended and the floods came Answer 1 First sometimes they signifie comfort and delight thus David saith he hadeth me beside the still waters Psal 23.2 that is waters of quietnesse peace joy but water doth not signifie thus in this place Secondly sometimes water and floods sig ifie affliction and persâ—cution and danger and sicknesse Answer 2 and temptations and allurements unto fiâ—â—e as appeares evidently by these places Psalm 18.16 and 32.6 and 46.3 and 69.14.15 and 88.17 and 124.4.144.7 Lament 3.54 Ezech. 26.19 Revel 12.15 And thus water and floods are taken iâ— this place whereby our Saviour would teach us That afflictions persecutions Observat and trials must bee expected by the godly that they mâ—y labour the better to arme themselves against them Reade Psalm 66.12 c. and 34.19 Acts 14 22. and 2 Timoth. 3.12 Revel 12.13 and 1. Pet.
one Abraham Gen. 12.1 And of two in tâ—e hoast of Israel Caleb and Ioshua Numb 14.30 Therefore how doth our Saviour say that many shall come unto heaven First they are few comparatively in regard of Answ 1 those who perish according to that of the Apostle S Iohn Wee are of God and the whole world lieth in wickednesse 1 Iohn 5.19 Secondly but absolutely they are many as Answ 2 appears in generall from these places Gen. 33.16 and 15.5 and Revel 7.9 And more particularly thus I. It were opposite to the glory of God not to have many to glorifie him in heaven And II. It were opposite to the death of Christ not to have many saved therby And III. It were opposite to the ministery of so many millions of Angels who are made ministring Spirits Heb. 1. God made all things for his glory and therfore certainly hee would decree and ordain many to glorifie him in heaven where hee is most truly glorified Christs bloodshed suffring and death were of infinit value and himselfe of infinit price and esteeme with God and therfore undoubtedly the Lord would appoint many to be ransomed redeemed and saved by him The number of the Angels which stand about the throne of God is ten thousand times ten thousand and thousands of thousands Rev. 5.11 And therfore certainly God hath many Saints for whose good these hoasts of Angels are employed and consequently there are many who shall come into the Kingdom of heaven Sect. 2 § 2. From the East and West Quest 1 Who are these who come from the East and West Answ The Gentiles this is confirmed from Esa 49.6 and Luke 1.32 Acts 9.15 and 13.47 and 22.21 and 26.23 c. Rom. 3.29 and 9.22 c. and Chap. 11. Quest 2 Why shall many of the Gentiles bee made partakers of the kingdome of God Answ 1 First because they hearkned unto God from whence we may learne that those who hearken to the word of God shall be called Reade Act. 10.35 and 13.26 And therefore we should highly esteem the hearing of the word of God it being the means of our vocation and of the opening of our heart Act. 16.14 and of the removall of the vail of ignorance from our eyes 2 Cor. 3.16 Answ 2 Secondly the Jews hardning themselvs God therfore doth of stones raise up children unto Abraham and makes the Gentiles his sonnes Sect. 3 § 3. And shall sit down Quest 1 What is meant here by sitting Answ 1 First sometimes sitting signifies Loco manere to abide in a place as Marke 14 34. Sit yee here that is abide in this place and watch Answ 2 Secondly to fit sometimes signifies to bee quiet Answ 3 Thirdly to fit sometimes signifies to possesse glory Then shall the Sonne of man sit upon the thron of his glory Mat. 25.31 Answ 4 Fourthly to fit sometimes signifies to feast and banquet as Matth. 14.19 Luke 7.36 and 12.37 and thus in this place it is taken for our feasting and banquetting in heaven as is plainly expressed Luke 13.29 Observ Whence we learn that Christians are not called unto misery but unto mirth and feasting Quest 2 What kind of banquet are we called and invited unto There is a three-fold banquet to wit Answ First Symbolicall in the Church namely the Sacrament of the Lords Supper because the children of God are there made partakers of the body of Christ which is meat indeed Iohn 6.51.55 Secondly Spirituall in this life this banquet is described Prov. 9 2. c. and Cantic 8.2 Luk. 14.16 Psalme 63.5 Thirdly Celestiall hereafter in the kingdome of heaven Revel 27 and 7.17 and 19.9 Quest 3 What is required of those who desire to bee made partakers of this heavenly Banquet Answ They must give themselvs to frequent meditations therby labouring to prepare themselvs for this heavenly Banquet What must wee meditate of Quest 4 First remember that there is a period and end Answ 1 of all men It is appointed unto all men once to die Heb. 9.27 And Secondly that we have lived long already and Answ 2 therefore it is time now to prepare for death And Thirdly remember how great horror is prepared Answ 3 for those who are not prepared for death or who die unprepared Fourthly meditate daily of the sudden approach Answ 4 of death how it comes like the pangs of a woman with child and a thief in the night 1 Thess 5.2 3. Fifthly meditate continually of those things Answ 5 which are in heaven that thou may be the more carefull to prepare thy self to enjoy them What and how great things are in heaven Quest 5 First although what they are we know not Answ 1 particularly yet this in generall wee know that they are Optima the best things that ever wee enjoyed or can wish to enjoy Psalme 36.8 Secondly in heaven wee shall enjoy good Answ 2 things and repletionem to the replenishing and satisfying of our soules for there wee shall want nothing that wee can wish for Psalme 22.26 and 17.15 Thirdly wee shall enjoy the joyes of heaven Answ 3 with joy of heart nothing shall disturbe our peace no care shall accompany that Crown which there shall be set upon our heads neither shall any sorrow afflict our soules Psalme 16.11 for there is full compleat and perfect joy Fourthly this joy and felicity shall be perpetuall Answ 4 and eternall world without end Psal 16.11 Ezech. 47.12 Revelat. 22.2 And therfore let us so seriously meditate of these joyes that we may be carefull so to live here that whensoever the Lord shall take us hence wee may be sure to bee made partakers of them Are the children of God miserable in this Quest 6 life and only happy in the life to come They are blessed even in this life Answ as appears by those many and great blessings here bestowed upon them viz. First they are endued with knowledge so long as they are naturall the word is unto them as a strange language which they cannot understand but when once they are anointed with spirituall grace then the eyes of their understanding are opened and they enabled to see and perceive spirituall things Secondly they are endued with strength in some measure to perform what they know to be their duty Psal 65.12 and Ier. 31.12 and Iohn 7.37 c. Thirdly hence they have a good conscience which doth not accuse but excuse them for from sincerity of obedience ariseth peace of conscience Proverb 15.15 Fourthly even in this life the righteous have internall blasts v that is u Cant. 4.16 not only the motions of the spirit but also the joy of the Holy Ghost and some sweet and comfortable taste of the powers and joyes of the world to come Fifthly the children of God are most happy men even in this life by reason of their society with the Saints on earth and their union and communion wirh Christ by faith and the fruition possession of the Holy Ghost in their
Tim. 1.20 And II. Absolves sorrowfull and penitent sinners 2 Cor. 2.7 8. Thirdly by Indulgences and pardons And this comes from the Church of Rome and it came in by steps and degrees For I. These Indulgences were onely for the remitting of the penance and punishment enjoyned II. Afterwards they were given or rather sold for the remitting both of the sin and punishment in this life And III. At length these pardons were not given to some who seemed penitent but to all that would buy them yea not only as profitable for this life but as helpfull for those who are in Purgatory VERS 9. And as Iesus passed forth from thence Vers 9 he saw a man named Matthew fitting at the receit of Custome and he saith unto him Follow me And he arose and followed him § 1. And Iesus passed forth from thence Sect. 1 As Iacobs hand holds Esaus heel Observ so doth our Saviours cares and labours for as soon as the miracle is wrought and ended another work begins without any intermission and that for our example and instruction that from thence we might learn That a Christians life is a constant labour Gal. 6.10 and 2 Thess 3.13 Gal. 5.7 How doth it appear that our life is thus laborious Quest 1 First because we have Enemies alwaies so long Answ 1 as we live the Devill will tempt us the world allure us and our own hearts suggest wicked things unto us And therefore we must perpetually labour to be free from these Ephes 6.11 12. Gal. 5. â—7 Rom. 13.12 and 1 Pet. 2.11 and 5.8 Secondly it appears that our life is full of labour Answ 2 because that is the end of our vocation or thereunto are we called as is evident from these phrases following namely I. Our life is called a warfare Iob 7.1 and 1 Tim 6.12 and 2 Tim. 2.3 c. Yea II. Our life is called a Watch and we are commanded to watch so long as we live d Iob 14.14 and 1 Pet. 5.8 And III. It is called a Race or course the end whereof is death and therefore we must not stand still or sit down but run swif ly and cheerfully untill we come to our journeys end e Psal 119 32. and Cant. 1.4 1 Cor. 9.24 Quest 2 Why doth the Lord allot so much and so great labour for us in this life Answ 1 First because great is the reward and notable is the price which is prepared for all true Christians The Crown which they fight strive and run for is immortall heavenly and glorious and therefore the Lord will have some proportion though far from adequate to be betwixt the labour and the reward Reade Gal. 6.10 and Rev. 2.10 and 3.13 and 14.13 Answ 2 Secondly because the Lord girds and indues his servants with a great measure of strength and affords unto them strong help and assistance therefore he appoints unto them a great and long labour God arms his children with grace which is stronger than sin and aids them by his Spirit which is stronger than Sathan wherefore they are able to undergo a great labour and fight of temptations Gen. 32.24 and 2 Cor. 12.9 Heb. 6.10 Quest 3 May we not cast all our labour and care upon God Answ 1 First certainly this is a most dangerous perswasion that we need neither care nor endeavour nor sweat nor fight but refer and leave the care and labour of all things wholly unto God Answ 2 Secondly why hath God given us power to walk run fight and strive but onely that we might reduce this our power into act the lame man was not cured to sit still but that being healed he might arise walk work and praise God Answ 3 Thirdly if we might let the Lord alone with all the care and labour and our selves do nothing then why are those many exhortations in the holy Scriptures Certainly they are not I. That we might merit our salvation as the Papists would have it Nor II. That they might be as idle appearances or skar-crows as some unjustly calumniate us to hold But III. That they might excite us unto labour giving us hope of help and assistance from God we are commanded to labour to work out our salvation with fear and trembling Philip. 2.12 and then we shall be aided by God who works in us both the will and the deed verse 13. Answ 4 Fourthly I briefly distinguish thus viz. The event is To be expected from God if we labour and endeavour for Conanti aderit Deus Not to be cast upon or left unto God if we neglect our duty and sleep That is Let us do our endeavour and as God hath commanded and then we may leave the successe and event unto him But to leave the issue to him and to be negligent in the use of the means is to tempt his providence and as a thing altogether unwarrantable is without all hope of good successe Wherein must we labour Quest 4 Labour is two-fold viz. First internall of the heart Answ whereby we endeavour to subdue those corruptions which war against our souls And Secondly externall of the life wherby we labour both to abstain from all evil to be rich in good works and to be industrious in the outward duties of Religion § 2. He saw a man named Matthew Sect. 2 Faustus from this verse objects Object that this Gospel was not written by Saint Matthew but by some other because of Matthew it is written in the third person he seeth a man named Matthew sitting at the receit of Custome To this Augustine answers Answ that by the same Argument Faustus may aswell conclude that Saint Iohn writ not his Gospel for he thus speaketh of himself Peter turning about seeth the Disciple whom Iesus loved that is Iohn himself following and he said unto Iesus Master what shall this man do e Ioh. 21.20 21. August contr Faust lib. 19. cap. 7. Here iâ— Matthew observe two things namely First that he had two names for here he is called Matthew and Mark 2.14 and Luke 5.27 he is called Levi. Musoulus thinks that he was a Jew and from the first was named Levi and afterwards took unto himself the name of Matthew which was a heathenish name and now was better known by Matthew than by Levi. Secondly Matthew writes these things and yet neither omits nor mitigates his own blots and blemishes Whence we might learn two things namely First that the failings and errours of the Saints Observ 1 do not a whit obscure the fidelity of the sacred Scriptures that is neither Noahs drunkennesse nor Davids adultery nor Abrahams dissimulation nor Lots incest nor Peters deniall nor Pauls contention with Barnabas nor Matthews being a Publican can detract or derogate any thing from the truth of the word of God Secondly from S. Matthews humility we may Observ 2 observe That those who are truly humbled will not be ashamed to reveal and acknowledge their sins and offences 2 Cor. 11.30 Why do
hunger after him as his Lord and Master whom he desires to serve Thus wee should labour to confesse and contemplate the deformity of our natures and lives and labour to goe out of our selves acknowledging our selves to be wicked and miserable And then hope that Christ in his due time will mercifully raise us up unto joy and comfort Secondly wee may observe hence what manner of persons those were whom our Saviour Observ 2 made choise of to be his Apostles they were not Pharisees nor High-priests nor great Schollers but simple ignorant and unlearned men yea fisheâ—s and such as were of no esteem in the world 1 Cor. 4.9 c None of all the Apostles were learned except only Paul neither was hee made choise of that hee might boast of his learning but that Christ might bee glorified by the conversion of one who was so learned zealous and obstinate in a false way Quest 3 Why doth Christ make choise of such as these to be his Apostles Answ 1 First certainly this was done for our comfort lest otherwise we should have despaired ever to have beene made partakers of their society and fellowship yea hence the Holy Ghost hath recorded the Saints sins that we might see and hope that God hath mercy in store for us whatsoever our sins bee if wee will but repent If Christ had chosen only wise great and learned men then poore simple and ignorant ones might have feared that he would never have accepted them but when Christ graciously accepts such to be his Apostles then such as they were may hope that hee will accept of them to be his servants Answ 2 Secondly this was done for the greater glory of Christ For certainly the Church of Christ which was built upon the Apostles could never have stood so long upon such weake props aâ—â— foundations except the edification and fabrick had been divine yea supported and upheld by a divine power For I. Men choose those who are strong able and every way fit for the worke they have to doe for them Because they stand in need of their strength and ability But II. Christ chooseth those who are weak and then gives strength unto them making them able Ministers g 2 Cor. 3.6 that so all the glory and honour of the worke may be given unto him unto whom al belongs VERS 10. And it came to passe as Iesus sate at meat in the house behold many Publicans and sinners Vers 10 came and sate down with him and his Disciples Came and sate downe with him Although undoubtedly many came unto Christ who were not truly converted unto Christ yet we see be reâ—eives all that come without any strict examination of them Teaching us That Christ receives Observ and entertaines all that come unto him Esay 55.1 Iohn 7.37 For the better understanding hereof observe three things namely First there is a double Church to wit externall and visible internall spiritual Now Multi in non de many are of the former which are not of the latter As here was a traitor Devil amongst the Twelve so many were received in outward society by Christ who inwardly were rejected Secondly there is a double reward for those who are in the Church of Christ namely a reward of hypocrites which is given to formall Professors and a reward of children which is given to those who are sincere Thirdly these hypocrites which are not of the spirituall Church neither shall be made partakers of the reward of children are yet notwithstanding suffered and permitted to be in the visible Church because they are profitable unto the faithfull and members of the invisible although the stalke of the corne be hollow yet it is strong and supports the corne and although the chaffe be light yet it keeps the corn warme and nourisheth and preserveth it So there are many in the Church no better then chaffe and straw and yet are profitable and helpfull and beneficiall unto the children of God Who are here to be reproved Quest They who are too rigid and austere that is First the Anabaptists and Brownists Answ who separate t emselves from our Communion and Church for some blemishes as they say which are amongst us and in our Church Secondly the Novations who deny repentance unto those who sin after Baptisme Thirdly those who exclaime against other mens sins and reproach the sinners Indeed Ministers are enjoyned to instruct and that with meeknesse those who oppose themselves h 2 Tim. 2.25 And people have this charge given unto them by the same Apostle To beare one anothers burdens and to restore in the spirit of meeknesse those who are overtaken in a fault considerihg that the best may be so tempted as that they may be overcome i Gal. 6.1.2 Fourthly they are faulty here who exclude from the Sacrament of the Lords Supper all sinners wheras onely notorious sinners that is either those who are hardned in sin or those who often apostatize and relapse into sin are to be kept back and debarred Fifthly they also are too blame who deny all communication conversation association or fellowship with wicked men whereas it is not unlawfull to associate the wicked with this desire and endeavour that we may reclaime them from their wickednesse and be as Physicians unto them Object 1 Here it will be objected Saint Paul hath forbidden us to keep company with wicked mâ—n 1 Cor. 5.11 Answ Hee forbids brethren to accompany sinners but he forbids not Physicians Object 2 But it may be objected againe a Physician doth teach those who are sick but he doth not eate with those who are sick And this is the very thing which Saint Paul in the place objected prohibits If a man be wicked eat not with him Answ 1 First Saint Paul in that place speaks not of all sinners but of those only who are excommunicated Answ 2 Secondly Saint Paul in that place doth not forbid them to keep company with Heathens but only with Professors who were wicked If any man which is called a brother be a Fornicator or covetous or an Idolater c. keepe him not company eat not with him Answ 3 Thirdly it is certainly prohibited to associate with those who are notorious sinners and who remaine hardned in sin Now all sinners are not such as these I conclude therefore this Question let all these five sorts of persons whom we have here taxed remember that Christ received all that came unto him he are with Publicans and Harlots hee dismissed the woman taken in adultery he reproved the cruell zeale of his Apostles when they would have called for fire from heaven telling them they knew not what spirit they were of and therfore let them not be so rigid and severe against all sinners as they are condemning all and despising all for some faults or failings Vers 11 VERS 11. And when the Pharisees saw it they said unto his Disciples why eateth your Master with Publicans and sinners Why
commended in Scripture and weaknesse and doubting reprehended Now this certainty of faith which we say is praised doth consist in a particular application whereby a man promiseth unto himselfe that that thing which he hopes for shall certainly be fulfilled unto him Many are the examples which may be brought to prove this Argument that certainty of faith is commended First of all this woman with the bloody issue unto whom Christ here saith Be of good cheer or Confide be confident thy faith hath made thee whole Now what manner of faith was this Saint Mathew here tels us The woman said within her selfe if I may but touch the hemme of his garment Servabor I shall be whole And this certain confidence of hers we see Christ commends and praises Secondly it is said of Abraham that he beleeved God and it was counted unto him for righteousnesse Rom. 4.3 Now what manner of beleeving was this Saint Paul afterwards most clearly explicates thus vers 18 19 20 21. For Abraham against hope beleeved in hope that he might become the Father of many nations according to that which was spoken so shall thy seed be And being not weak in faith he considered not his owne body now dead when he was about an hundred years old neither yet the deadnesse of Sarahs wombe He staggered not as the promise of God through unbeliefe but was strong in faith giving glory to God And being fully perswaded that what he had promised he was able also to perform In these words is described an extraordinary confidence in the divine promises of God which Abraham beleeved should altogether be fulfilled yea fulfilled in him although if hee had consulted with flesh and blood he might have opposed objected many things and therfore there was not onely Confidentia objecti but also subjecti propter veritatem divinam Thirdly of Saint Paul who writing unto Timothy saith For the which cause I also suffer these things neverthelesse I am not ashamed for I know whom I have beleeved and I am perswaded that hee is able to keepe that which I have committed unto him against that day k 2 Tim. 1.12 the meaning of the words is plaine for the Apostle herein doth describe the hope that he hath for the time to come by which hope he is sustained and upheld in the midst of so many and so great afflictions and calamities as lye upon him Here he saith he is not ashamed and Rom. 5.4 he saith Hope maketh not ashamed and therefore hee is certaine of the event Whence comes this certainty I know saith he whom I have beleeved and that he is able to keepe that which I have committed unto him that is I am certain that at the last day he will render and restore unto me what I have committed unto him to keepe And thus from these examples we may according to the truth hold and maintain a certainty of faith and a particular application of the divine promises unto our selves VERS 23 24. Vers 23. And when Iesus came into the Rulers house and saw the Minstrels and the people making a noise hee said unto them give place for the Maid is not dead but sleepeth And they laughâ—d him to scorne § 1. And when Iesus saw the Minstres Sect. 1 How manifold is the use of musick Quest 1 Two-fold namely lawfull and heathnish Answ Wherein is or hath Musicke been lawfully Quest 2 used Answ 1 First it hath been used by the godly sometimes in their joy and mirth as David ever and none testifieth in the Psalmes and as our Saviour intimates when he saith we have piped unto you but you have not danced Mat. 11 17. Answ 2 Secondly Musick hath been used lawfully in sacris in holy duties and divine worship as appears plainly by these places 2 Sam. 6.5 and 2 Chron. 5.12 and Psalme 71.22 Quest 3 Whether was the use of Musick at funerals a Jewish or Heathenish custome Answ Although it was sometimes used by the Jewes yet they borrowed it from the Gentiles for the understanding wherof observe that the Jewes at the buriall of their friends used two sorts of Ceremonies namely First some to testifie their sorrow of which in another place because the present text speaks not of these And Secondly some to augment their grief these were I. Minstrels who with their sad tunes inclined the affections of the people to mourning Now of these there were two sorts namely First some playing on pipes And Secondly others sounding Trumpets At the Funerall of Noble-men or old men they used a Trumpet at the Funerall of the common people or children they used a Pipe In this respect it is said here that Iesus when he raised Iairus daughter cast out the Ministrels II. Women there were which were hired at burials to sing for the same purpose viz. to augment their mourning and to incline the affections of the people to sorrow Now these women besides singing did likewise uâ—â— some outward significations and expressions of sorrow to move the company and more strongly to affect them Call saith the Prophet for the mourning womâ—n and send for the skilfull women Ier. 9.17 These women the Romans called Preficas quasim hoc ipsum praefectas Chiefe or skilfull Mourners Now these customes we reade no where commanded by God unto his people but were only borrowed from the practises of others Quest 4 How manifold was the use of Musick at funerals amongst the Gentiles Answ The Heathens had a four-fold use of Musick in their burials namely First Civill to honour and adorne Funerals whence also they used sometimes great pomp and did sing songs of the praises of the deceased persons as wee see in Tabitha Act. 9.39 Now this Cantus in generall was two-fold namely Encomiasticus and Threneticus Rhod. 27.26 Secondly Philosophicall to shew that when any is taken out of this miserable world there is cause of joy Let the Reader reade Alex. ab Alex. 128. 129. where hee shall see this confirmed by the example both of the Grecians and Thracians Whence we may learn That in the death of those who are good Observ we must rejoyce rather then mourn Why must we rejoyce in the death of our good Quest 5 friends or allies First because death is better to such then life Answ Eccles 4.2 c. Secondly because death is best of all unto such as appears thus I. This world is an evill world in it selfe Gal. 1.4 and evill unto the righteous 1 Cor. 15.19 II. So long as wee are here wee are strangers from the Lord that is absent from him 2 Cor. 5.2 c. but when by death wee are dissolved we shall possesse and enjoy him Philip. 1.23 Thirdly Solaminis their next use of musick was that thereby the minds of those who mourned might be lightned and comforted because we are prone to exceed our bounds in all things whether in joy or sorrow Fourthly Idololatricus they had an Idolatrous use of Musick at their
By some beginning Apoplâ—xie But none of these had place in this Maid she being truly dead Secondly some understand these words Miraculously Answ 2 as if our Saviour would say As yet after the course of nature she is dead but I will restore her unto life Thus the Prophet from the Lord saith Morieris to Hezekiah thou shalt die Esay 38.1 and afterwards vives thou shalt live 2 King 8.10 But these words imply something more for they doe not belong only to this Dâ—mosell but also unto us Muscul s Offendit naturam mortis piorum Guali s Thirdly some understand these words Philosophically in regard of the soul which dieth not Answ 3 therfore neither the Maid because Mens cujusque est quisque And therfore death is called a dissolution because the soul dieth not but returneth unto God that gave it Eccles 12 7. And therfore David commends his soul unto God Psal 31.5 as doth also Christ Luke 23.46 and Stephen Acts 7.59 But these words imply something more than this because this opinion neither affirmeth nor proveth any thing concerning the Resurrection and therefore may be maintained by a Sadduce Answ 4 Fourthly these words The Maid is not dead but sleepeth may be expounded Theologically because the whole man shall live again hereafter in the Resurrection and that either I. Generally because at the last day the body of every one shall be raised and united again to the soul Or II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because onely the godly shall live for ever a life of felicity and glory Ergo docet quae conditio mortis spem resuscitationis Gualt s In these words our Saviour teacheth us the condition of death namely Observ That death is not a finall dissolution but only as it were a sleep for a time Quest 2 How doth the truth of this appear The truth hereof appears by these particulars viz. Answ First because death is common unto all and hath ceazed upon all and therefore is not a finall dissolution nor totall destruction of soul and body Secondly because those who dye are said to sleep as appears I. By the godly before the Law Gen. 47.30 And II. By the godly under the Law as 2 Sam. 7 12. and 1 King 2.10 and 11.43 And III. By the wicked under the Law as 1 King 14.20 c. and verse 31. and 15.8 Esa 14.18 And IV. By the Saints under the Gospel Iohn 11.11 Acts 7.60 and 1 Cor. 11.30 and 15.18 Thirdly because sleep is like to death for so it binds all the senses that it makes the body seem to be livelesse because in sleep the body moves not perceives not regards not either wife or children or possessions or employments or affairs or pleasure or beauty or health Psal 76.5 And hence Sepulchers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dormitories or sleeping houses Fourthly because death is like unto sleep for we sleep for a time and then awake and rise So we shall all arise from the grave of death Reade Iob 19.25 Psal 16.9 c. Daniel 12.2 and Mat. 25.32 c. Iohn 5.28 and 2 Cor. 5.10 Quest 3 What happinesse do they enjoy that sleep in the Lord Answ 1 First now they enjoy the sight of God that beatificall vision Mat. 5.8 and that in fulnesse Bâ—â—n ex Psal 34.8 Answ 2 Secondly now they are free from all mutation change danger and fear Thirdly and their very bodies at the last day Answ 3 shall awake unto glory 1 Cor. 15. What is required of us in regard of this sleep Quest 4 death Let us prepare our hearts for a happy Resurrection Psal 57.7 doing as men do Answ who are ready to lay themselves down to sleep namely First before they sleep they shut bolt and lock the doors for fear of Thieves so let us bolt and lock the doors of our hearts that sathan do not enter let us seek to be secure from him by Christ that is let us labour that we may be certainly assured that Christ is our Mediatour Intercessour and Advocate who will obtain for us at Gods hands remission and pardon of all our sins Secondly before men sleep they hide lock up or make sure their purses and money so we must be carefull to lay up our treasure in heaven Matthew 6. Thirdly before men sleep they provide and prepare something to cover them lest they should take cold so we must labour that we may be cloathed with the covering of Christs righteousnesse Rom. 13.12.13 Fourthly men before they sleep dispose and lay ready in order their garments that they may finde them and cloath themselves with them when they awake lest they be found naked so we must labour that we may have the garments of sanctity and sincerity otherwise we shall be found naked and like him without a wedding garment cast into everlasting fire And thus if we desire that death may be a happy sleep and our Resurrection a happy awakening we must be watchfull against sathan and carefull to adorn our selves with sanctity and piety but principally carefull that Christ may be our Mediatour and we cloathed with his righteousnesse and then death shall be but like a sweet sleep and the last Trump like a joyfull sound summoning us to our Coronation and everlasting inheritance § 5. And they laughed him to scorn Sect. 5 Christ we see here both speaks and does promiseth and performeth and yet is derided for which they are justly excluded and caused to depart to teach us That deriders mockers and scoffers Observ shall be shut out from Christs presence Gen. 21.9 Gal. 4.29 c. Why shall these be put out from Christ Quest 1 First because on their part it argues pride Answ 1 and insolencie that they will not hear Christ Prov. 13.1 Secondly because this scoffing and derision is Answ 2 terminated in God whether it be I. Against God himself as Gal. 6.7 Or II. Against Christ as Luke 22.63 and 23.11 Or III. Against Gods word as Act. 2.13 and 2 Pet. 3.3 Or IV. Against his Messengers as 2 Chron. 30.10 Lâ—m. 3.14 15. Or V. Against the godly or the true Church as Psal 22.7 and 35.15 and 119.51 Esa 37.23 Or VI. Against the poor and weak who hath no helper 1 Sam. 17.42 Now against which soever of these derision be directed yet it is terminated in God and therefore no scoffers shall come or be suffered to abide in Christs presence Quest 2 Who is here blame-worthy Answ 1 First those who deride the dejected Here observe that there are two sorts of evils namely Culpae Poenae Now wicked men sometimes deride their brethren for evils either First Active of sin thus the Ammonites laughed because the Sanctuary of the Lord was prophaned Ezech. 25.3 Now Charity covers a multitude of sins n 1 Pet. 4.8 and therefore Christians should deride none for this kinde of evill Secondly Passive of punishment thus Iob complains that base persons disdained him when Gods hand was upon him
Iohn 3.26 Whence I might observe That there will bee emulations in the Church of Christ and that among the godly but I passe this by Or II. Iâ—hn sent them by Christ that they might be instructed in Christ He was now shortly by death to depart from them and to leave them and therefore he sends them unto Christ that they might adhere unto and follow him To teach us Observ 2 That the nearer any approach unto death the more careful they should be to bring theirs that is those who are under their care and charge unto Christ Iacob blesseth his before his death Gen. 49. and Isaac Gen. 27. Because they knew that they must give an account of those who were committed unto them Quest 4 Must we not take care of those who are under us till a little before our death Answ Certainely wee must and ought alwayes to say with Ioshua Let others doe as seeme good in their owne eyes but we and our housholds will serve the Lord Yet here two things may be distinguished and observed namely First wee must prepare and instruct them and this is alwayes to bee done 2 Corinth 11.2 As Abraham taught his children Gen. 18. and family the feare of the Lord. And the sooner this be done the better it is Prov. 22.6 Eccles 12.1 Secondly to deliver some particular directions and instructions to those who are under our care and charge and this is to be done at or a little before our departure out of this life Thus David did both to Solomon his sonne and to his people 1 Cshron 28. and 29. Chap. When a Father or Master of a family can no longer remaine with their children or servants it is the Christian-like done to administer holy and religious counsell and advice unto them and to take the best care for them that possibly they can For herein we shall imitate our blessed Lord and Saviour who when hee was to depart recommended his Mother to Iohn and his flocke the people to Peter Iohn 21. Quest 5 Who are here justly to be taxed Answ 1 First those who instead of breeding theirs up to Christ bring them up to the devill and that either I. By teaching them to sinne as poore people often teach their children to steale and others their children and servants to lye and others to revenge injuries and to put up wrongs at no mans hand and others to slight and neglect the word and to bee carelesse of all religious worship Or II. By giving wicked examples unto them either of drunkennesse or whoredome or prophanenesse or the like Or III. By soothing them up and suffering them in their sinnes And this good old Ely could not wash his hands of Answ 2 Secondly they are faulty here who provide for their families but doe not teach them wheras we should teach them perpetually Deut. 6.7 yea have more care of their soules then of their bodies more care to teach them then to feed them and not like some who fat up their children and teach their cattle thus inverting the order both of nature and religion Thirdly they are here to blame who teach Answ 3 their children but neglect their servants or the rest who are under their tuition and care These must looke upon the fift Commandement and from thence remember that the King must give account of his people the Pastor of his flocke the Master of his family the In-keeper of those who eate and lodge within his gates What is the best meditation or worke wee Quest 6 can take in hand when we have cause to expect and looke for the approach of death Our best worke is Answ to doe as Iohn Baptist here doth to bring our children and family unto Christ Here observe that certainely our first care is to commit and commend our owne spirits into the Lords hands as David did Psalm 3.15 But this work the godly man doth long before his death Age dum sanus tum securus August Men are wont when they begin to thinke of death to set their house in order and to take in hand these things namely First to cast up their estates to prize all and then to draw their estate to a totall summe Then Secondly to appoint such and such legacies to such and such persons Then Thirdly if their children be marriageable to take care for the disposing of them in marriage Thus wee all should doe indeed with a little change viz. I. Let us cast up our accounts and render a reckoning unto our God how many talents wee have gained that is how many children or how many servants have wee brought in our life time unto our Lord Christ II. Let us dispose and appoint our Legacies give Christ unto thy family and give thy family unto Christ Remember that hee promised to give unto thee himselfe and his Father and his love now therefore before thou goest away assigne all these over unto thy children III. Let us marry our children before wee goe unto the Lord oh it is an excellent work and earnestly to be taken in hand for what is dearer unto a man then his children what should a man care for more then his children wherein can a man better shew his care for his children then here in marrying them unto the King of Kings and the Lord of Lords yea unto the Lord and King of heaven and earth The Papists take care to get their daughters into Nunneries and their sonnes into Abbies but our care should be to get them entred and admitted into the Free-Schoole of Religion before wee die and then both we and they shall be happy Hereunto three things are required of us to wit First to pray daily unto the Lord for them and that hee would season and sanctifie their hearts with saving grace And Secondly to instruct exhort teach and admonish them so long as we are with them but principally and most pithily and vehemently when we are to depart from them For the last words take a deepe impression in the hearts of those who have any grace at all And Thirdly let us bee lights and patternes unto them both of piety and purity in life and of courage cheerefulnesse patience and constancie in death Thirdly Iohn being in prison sends his Disciples unto Christ Causâ Christi totius Ecclesiae in regard of Christ and his Catholike Church And that either I. That hee might congratulate with Christ as wee are wont to say by way of rejoycing to our friends when they are returned after a long absence and expectation of them Venistine What art thou come Answer I dare not subscribe to this particular and that First because if this be the meaning of the Interrogation then these words or shall we looke for another are idly added And Secondly because Christ would not have returned an answer if a question had not been intended by Iohn And therefore the cleare fountaine of the word is not to bee troubled with the clay of mans inventions
is borne of a woman and begot by a man is impure and polluted Iob 14.4 and 15.14 and 25.4 Psal 51.7 And therefore it is evident that all men are defiled Answ 3 Thirdly this further evidently appeares by the consideration of parts For I. The Body is but a dead Organ except only as it is quickned and enlivened by the soule II. All our senses are both direct Traytors letting in temptation into the soule and also the servants and handmaids of lust and concupiscence III. The bruit part of man is wholly set upon evill and runs after and pursues nothing else that is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible and concupiscible parts or faculties IV. The Imagination doth continually present some evill or other unto the soule Ephes 4.18 V. The will of man alwayes naturally assents to the worse part Video meliora proboque deteriora sequor I see what 's best but oh accurst I follow still what is the worst This was the bitter plaint of blessed Paul The evill which I would not doe I doe daily Rom. 7.15 VI. Naturall reason and carnall wisedome are enemies and opposite unto God and averse from him Rom. 8.7 VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind it selfe which the Platonicks thought did partake of the divine nature stands in need of reformation and renovation Ephes 4.23 Rom. 12.2 And thus wee see by an Induction of parts how the whole man of all mankind is corrupt Answ 4 Fourthly it will most evidently appeare that we all naturally are contaminated with sinne if we consider the nature of the leprosie and together therewith the resemblance of sinne thereunto I. Leprosie is an universall disease it begins and breeds first in the humours then breakes forth in the skin and within a while overspreads the whole man Thus sinne seizing first upon the soule by and by corrupted and tainted both soule and body And therefore wee should consider how necessary it is that wee should be changed and renewed who are thus corrupted and defiled We are easily perswaded to confesse and acknowledge that a change is necessary but very difficultly perswaded to goe about the worke being herein especially enemies to innovations wherefore wee should so much the more earnestly and industriously undertake the taske by how much the harder and contrary to our naturall affections it is II. Leprosie is hereditary as was shewed before Chap. 8. And so is sinne derived from the father to the sonne III. Leprosie is an uncleane disease For First the humours in Lepers are intemperate And Secondly altogether corrupt and poisonous so that the humours in the Leper and in him who is taken with the French or Neapolitane disease are much like And Thirdly it is an infectious disease and therefore by the Leviticall Law Lepers were to live alone Thus sinne doth pollute and infect our selves and endangereth others And therefore why should we presume thereof Let us rather remember that I. Sin cast us out of Paradise And II. Brought death upon Christ who knew no sinne in himselfe neither deserved any death or punishment at all for any offence of his owne And III. Hinders our prayers from being heard for God heares not sinners Iohn 9. And IV. Hinders the Lord from saving us because it is contrary to his Iustice to save sinners Yea V. Is of that nature that one sinne is enough to destroy us yea the whole world as we see in the sinne of Adam Achan Saul David Ionas Hezekiah yea if Christ had but broken the least commandement hee could not have saved us IV. The Leprosie leaves its scarres and markes and relickes behind it So sinne leaves its remainders and a pronenesse unto concupiscence behind it and a certaine weaknesse and inability in nature to do the will and worke of God V. Hence the Leper although he be cured of his Leprosie and pronounced clean is prone to relapse and fall into this disease againe So by reason of the remainders and relickes of sinne in us wee are prone to relapse and fall into sin even after our regeneration And therefore wee must be watchfull and circumspect over all our wayes standing alwayes upon our Watch-Tower and labouring and praying that the Lord would sanctifie us throughout both in body soule and spirit 1 Thess 5.23 And thus we have heard that wee are by nature polluted with the leprosie of sinne It remaines now Secondly to shew that by Christ wee are purged from sinne Or That those whom Christ receives hee cures Observ 2 from the pollution of sinne This wee have handled before and therefore I will adde but one Question to what hath beene spoken and proceed to the next Section How may wee know Quest whether we be cleansed from the leprosie of sinne Examine seriously these five things viz. First Answ whether doe wee strive and struggle against our owne proper sinnes or not Secondly whether doe we hate all sorts and kinds of sin whatsoever or not whether great or small whether publike or private whether beloved or not beloved Thirdly whether have wee strength to walke in the wayes of God have we received health and strength and new humours from the Lord in so much as now we can serve the Lord in purity of heart Fourthly whether have wee tender consciences and awakened consciences or not which will not endure the least touch of sinne but carefully watch against all Fiftly whether doth the Watch-man of Israel which neither slumbers nor sleepes preserve and keepe us that is both watch over us himselfe and also excite us to bee watchfull over our selves Certainely if we find these things in us we may then be confidently assured that the Lepers are cleansed And therefore enquire diligently whether 1. We hate all sinnes in generall and 2. Strive more particularly against our owne sinnes And 3. Are afraid to commit any and watchfull against all And 4. Perceive the holy Spirit to prevent us from sinne and to helpe us forward in the performance of what is good And 5. Find new strength in our bones and joynts to serve the Lord For by these wee may know whether we be freed from the pollution of sinne or not Sect. 4 § The deafe heare First wee must here consider the estate of nature And then Secondly the state of grace First by nature wee are deafe untill wee bee cured Quest 1 How many sorts and kinds of deafenesse are there Deafenes is two-fold Answ to wit either of the Body of which I here speake not Or Mind it is an incapacity of things either Naturall but we heare the clamours of nature which desire meat drink sleep rest health pleasure and the like Or Morall but wee can learne worthy wisedome and crafts the like Or Scientialium of things belonging to Arts sciences but the naturall man can learne liberall arts and sciences professions yea even the most deep profound arts Or Spirituall Now these things are understood either I. In others here our eares
begets both paine in the Eare and duls the hearing Now Christ cures this by taking away our hard and stony hearts and giving us hearts of flesh Ezech. 11.19 Acts 2.38 Thirdly there is the infirmity it selfe or deafenesse this Christ cures by opening and boring our Eares Iob. 33.16 Esa 50.5 c. Acts 16.14 Esa 55.10 and enabling us to heare the word of God with joy and comfort II. The next impediment of the Eare which Christ takes away is drynesse or want of moysture in the Eare This hee cures by sending rain and watring our hearts with the deaw of Heaven and with the grace of his holy Spirit Reade Deuter. 32 2 Esa 30.20 c. and 44.3 and 55.10 Thirdly the ringing and tinckling in the Eare hinders the heareing this is blind zeale and is cured by Christ who enlightens our understandings and enformes our judgements and suffers us no longer through a false zeale with Saul to persecute Christ and his members Acts. 9.4 or in his members but with Paul to suffer yea to dye If God require it for the glory of Christ and the good of his body the Church IV. The weakenesse of the braine is a great impediment to the hearing Now this Christ cures by enabling us to heare the word of God profoundly that is as he did to Ezeâ—hiel enabling us to hear with our eares to receive in our hearts al the words that the Lord speaks unto us Ezec. 3 1â— and not like the seed in stony ground who for want of depth of roote and ground withered and died Mat. 13.5 V. Sleepe and Lethargie hinders the hearing this Christ cures by enabling us to heare the word with delight as Esay commands us 58.13 And with joy as Ieremiah did Thy words were found and I did eate them and they were the very joy and rejoycing of my heart Ierem. 15.16 Secondly Christ doth not onely take away the impediments of hearing but repaires and restore the losses of the Eare which are principally Answ 2 Life and Spirit I. Christ gives life unto us Iohn 1.4 and 14.6 Dead men cannot heare and therefore he quickens us as follows in the next Section II. Christ gives his Spirit unto us Cantie 4.16 Ioel 2.28 c. Esa 44.3 whereby wee are enabled to understand what wee heare and to practise in some measure what we understand § 5. The dead are raised up As in the former Section so also in this wee Sect. 5 have two things to consider of namely I. That by nature we are dead II. That by grace we are quickned First by nature we are dead Quest 1 Who are here meant by the dead Answ 1 First there is a three-fold death namely Temporall Spirituall and Eternall Answ 2 Secondly there is a two-fold Spirituall death viz. I. A death to sinne in the Dative case now this is Mortification II. A death in sinne in the Ablative case And this is the death here spoken of Answ 3 Thirdly the meaning therefore of these words The dead are raised is this that all men by nature are spiritually dead in sinne but the children of God are restored unto life by Christ Now of these in their order and first of the first the state of nature Observ 1 First I say wee learne hence that all naturall men are dead in sinne Quest 2 How doth this appeare Answ 1 First from these places Rom. 3.23 and 5.12 Colos 2.13 Ephes 2.1.5 c. Answ 2 Secondly because otherwise Christs death had beene needlesse Rom. 5.6.8 and 2 Cor. 5.14 but of this by and by in the state of grace Answ 3 Thirdly it appeares plainely that all men naturally are dead in sin because all were killed in Adam Rom. 5.15.17.18 and 1 Cor. 15.21.22 For I. The Image of God which was in us at first is now lost Gen. 2. But is renewed by Christ Ephes 4.24 At first the heart was converted unto God And the beames of love did inflame and kindle the hearts to love the Lord above all Psal 63.1 But now we are averse from the Lord. II. Wee are now guilty of death 2 Cor. 3.7 And subject to the Law which is the Minister of death and therefore wee are called dead men because by the Law wee are condemned and adjudged unto death III. Wee are by nature subject to the wrath and anger of God And his Iustice will not suffer us to goe unpunished Colos 3.6 IV. Our nature is so polluted that it produceth nothing but sinne and impurity Colos 2.13 V. Wee are by nature the servants of sinne and Sathan Rom. 6.20 and 2 Tim. 2.26 and 2 Pet. 2.14 And hence the body was called by the Ancients Tartara Sepulebrum mortuorum Pistrinum animae b Rhod. 287. And therefore these things considered wee may safely conclude that all men by nature are spiritually dead in sinne Observ 2 Secondly wee have now to consider of the state of grace Suscitantur namly That Christ frees all those who are his from the death of sinne Iohn 5.24 c. Esa 9.2 and 2 Tim. 1.10 Quest 5 From what death doth Christ free his Answ 1 First hee freeth them from eternall death Ioh. 5.24 and 2 Thess 1.9 Revel 2.11 and 21.8 Answ 2 Secondly he freeth them from spiritual death and this is that which is here meant and is understood either I. Of our fredome and deliverance from our enemies Rom. 7.2 that is First from sinne and the kingdome thereof Rom. 6.2 Or Secondly from the Law and the curse thereof Rom. 7.4 How or by what meanes may we or are wee Quest 6 raised from death unto life First by God and Christ Psalme 90.3 Rom. 4. Answ 1 17. and 7.25 and 11.15 Secondly by the preaching of the Gospel 1 Answ 2 Pet. 4.6 Thirdly by faith in Christ Iohn 5.24 c. Answ 3 Fourthly by a spirituall death of sinne Rom. Answ 4 6.2.5.8.11 and 8.10 and 6.3.6 Fiftly by charity and love wee know that Answ 5 wee are translated from death unto life because wee love the brethren 1 Iohn 3. VERS 7.8.9 And as they departed Verse 7.8.9 Iesus began to say unto the multitudes concerning Iohn what went you out into the wildernesse to see a Reed shaken with the wind But what went you out for to see a man clothed in soft raiment Behold they that weare soft clothing are in Kings houses But what went you out for to see a Prophet yea I say unto you and more then a Prophet § What went you out for to see Sect. 1 What use is there of an Interrogation or Quest 1 why are questions asked First some aske a question that they may bee Answ 1 instructed and thus the Disciples propound many questions unto Christ Secondly some aske questions for this end Answ 2 that thereby others may be instructed and thus our Saviour here interrogates the people Thirdly some aske questions to see or try Answ 3 whether others know that which is enquired And this is ordinary
contempt of the world 1 Iohn 2.15 that is although we may make use thereof as of an Inne for a night yet we must neither serve it nor love it nor delight in it 1 Cor. 7.30 And IV. In a true deniall of our owne wils and wayes Matth. 16.24 and an earnest desire to know what the good and perfect will of God is Rom. 12.2 Ephes 5.10 And V. In a serious labour to fructifie increase daily in every good worke Reade Rom. 12.1 and 2 Corinth 5.15 and 1 Tim. 6.18 And therefore we should diligently examine our selves by these things whether ever we truely repented us of our sinnes or not seeing that without it all our other labour in religion is lost Quest 6 By whose aid and helpe must we repent Answ By the aid and assistance of God for he circumciseth the heart Deut. 30.6 And he converts and turnes us Ierem. 31.18 Verse 21.22 VERS 21.22 Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty workes which were done in you had beene done in Tyre and Sidon they would have repented long agoe in sackcloth and ashes But I say unto you it shall be more tolerable for Tyre and Sidon at the day of judgement then for you Sect. 2 § 1. If the mighty workes which were dâ—ne in thee had beene done in Tyre and Sidon Quest 1 Who were these men of Tyre Answer 1 First they were Gentiles not Iewes yet Answer 2 Secondly in the times of David and Solomon they were friends to the Israelites as appeares by 2 Sam. 5.11 and 1 King 5.1 Answer 3 Thirdly it was a place of singular traffick and trading Zach. 9.2.3 Answer 4 Fourthly they were sometimes enemies to the people of God Psal 83.7 Ezech. 26.2 Answer 5 Fiftly they were a people whom for their sinnes God had menaced and threatned to punish Esay 23 1. c. Ierem. 27.2 Ezech. 26. and 27. and 28. and 29.18 Amos 1.9 Yea they were captivated seventy yeares and yet returned unto their fornication Esa 23.16 their sinnes were divers viz. I. They were the enemies of the Israelites as was shewed before II. They trusted to their wisedome and riches Zachar. 9.2.3 III. Being returned from their long captivity they turne againe to their former fornication Esa 23.16 IV. Tyre thought her selfe and boasted of her selfe as a God Ezech. 28.2 and 27.1 c. And yet if the mighty workes which were done in Corazin and Bethsaida had beene done in her shee would have repented in sackcloth and ashes Whence we may observe Observ 1 That there are none so wicked but they may be converted by the Gospel Christ came into the world to save sinners and by his preaching Publicanes and Harlots were reduced to his Dominion yea the Gospel is a generall Antidote against all infection of sinne and a general salve for all sores it is the Elixar of life and nothing is incureable in regard thereof it being the power of God unto salvation Rom. 1.16 that is the preaching of the Gospel 1 Cor. 1.24 And therefore nothing is impossible unto God neither can any thing at all hinder him Here observe that there are two things which hinder a Physician from curing namely First the time many diseases being taken in time are easily helped but being let alone a while they become incurable This cannot hinder the Lord for Nullum tempus occurrit Deo he cals men to the gates of death and then hee saith Come againe yee sonnes of men yea at what time soever whether at the first or third or ninth or eleventh houre a sinner repents he shall find mercy Ezech. 18. And therefore the length of time or continuance in sinne cannot let the Lord from healing Secondly the kind of the disease and malady some diseases are incureble unto man but nothing is impossible unto God for hee can pardon all our sinnes Ezech. 18.22 He can heale all our infirmities Psalm 103.3 yea although our soules were as red as blood by reason of the pollution of sinne yet hee can make us as white as the driven snow Esa 1.16.18 Quest 2 How were these of Corazin worse then they of Tyre or what is the end of this comparison which our Saviour makes betwixt them Answ 1 First it is usuall with the Lord to shame some sinners by the example of others as Mat. 12.41.42 where our Saviour reproacheth them with the Ninivites and the Queene of the South and againe verse 19. taxeth their pride by the example of Infants and elsewhere reproveth the rich by comparing them with the Widow who cast in two mites into the treasury But in these examples hee compares them with those who did well but in the Text with those who did wickedly Now it is no wonder if these of Corazin and Bethsaida were worse then the good but how were they worse then the Infidels and Gentiles Secondly the Galileans were neere to the men Answ 2 of Tyre and the luxury and unbridled life of the Tyrians was knowne unto the Galileans and hated and condemned by them and for this their wickednesse were despised of them Therefore our Saviour compares the Galileans with the men of Tyre that they may know in how great danger they are and how they are as bad and worse as they are who in their esteeme deserve to be hated and contemned for their wickednesse and ungodly lives Thirdly but how were the Galileans worse Answ 3 then the Tyrians because they of Tyre sinned ignorantly but these of obstinate malice Whence note That the sinnes of Christians after they have Observ 2 knowne and received the Gospel are worse then the sinnes of Heathens and Infidels who are not taught by the preaching of the word And as their sinnes are greater so shall also their punishment For hee who knowes his Masters will and doth it not shall be beaten with more stripes Why are the sinnes of Christians worse and Quest 3 greater then the sinnes of Heathens First because Infidels have only the law of nature Answ 1 but Christians the law of God and the Gospel Here Chrysostome compares the Galileans with those of Tyre for these had only the law of nature to leade them but those besides and above that had the Law of God and the Gospel and the Miracles of Christ and therefore the Galileans sinned against the whole blessed Trinity For I Christ spake and preached unto them And II. The Holy Ghost by some generall notions did cooperate with the word And III. God the Father did confirme the word preached by Christ with signes and miracles And therefore great was their sinne in contemning this word and in shutting their eyes against this cleare light Answ 2 Secondly in Infidels there is an invincible ignorance the naturall man not being able to understand spirituall things 1 Cor. 2.14 but in Christians a vincible because they are taught by the Gospel which is the meanes of knowledge Quest 4 What is required of us and all those who injoy
the word Amos 2.12 Fourthly some have no spare time or leasure to heare the word Luk 14.18 Fiftly some heare the word as a pastime or a jesting matter Ezeck 33.32 And not as they ought as a meanes to worke in them godly sorrow Eccles 7.4 Sixtly some will not be reproved salt bites and therefore they will not be rubbed with salt reproofs Amos 7.12 1 King 13.4 Seventhly some heare the word but absolutely and desolutely refuse to obey it Ierem 44.16 and 32.33 Eightly some would obey the Gospell but they procrastinate it and put it off from day to day as Nehem. 9.29.30 and 2 King 17 14. Now all these are contemners before God and as such shall bee punished by him What is the condition of those who are blinded Quest 6 and obdurate Miserable and wretched Answer For First the time will come when they shall give account unto God for all the time mispent for all the meanes of grace misused and for every sermon they heard in vaine Secondly such are justly deprived of the knowledge of Christ and made strangers unto him Ephes 4.18 Thirdly such are deprived of God the Father for no man knowes the Father but the Son and hee to whomsoever the Sonne will reveale him verse 27. Fourthly such are cut off from all hope of salvation Iohn 3.17 yea Fiftly they heape up unto themselues wrath against the day of wrath for their contumely and contempt against the Spirit of God Rom. 2.5 And therefore without doubt such are truely and deplorably miserable What are the causes of this obduration and Quest 7 hardnesse of heart First a selfe-conceit of selfe-wisedome and Answ 1 goodnesse He who is perswaded that he is wise enough learned enough and good enough hardens his heart against all good Lessons whether of admonition instruction or reproofe And Secondly a love of sinne He who is captivated Answ 2 and enthralled in the chaines of sinne and would not be awakened would not be untied would not be enlarged but desires so to continue hardens his heart against all meanes of deliverance And Thirdly a Lethargie of insensibility for hee that is not sensible of his sinne like the mad Answ 3 man sets himselfe against all remedies What are the remedies against hardnesse of Quest 8 heart Answ 1 First we must wash our soules with the teares of Repentance for our sinnes Answ 2 Secondly we must meditate daily of our small time and great danger Our lives at the longest are but short and our danger is infinite if wee should be prevented by death from preventing the punishments by repentance which we have justly deserued Answ 3 Thirdly pray we daily unto the Lord to take from us our hearts of stone and to give us hearts of flesh mollified and softned hearts Answ 4 Fourthly let the word of God have his perfect work in us and let us nourish all the sparkes thereof with the blasts of the Spirit and frequent meditation Sect. 4 § 4. From the wise and prudent Quest 1 How is Wisedome and Prudence distinguished Answ 1 First some say they are distinguished in objects because Sapientia wisedome consists in Sciendo in knowing but Prudentia prudence consists in Vtendo applicando in using and applying that which we know unto the good either of our soules or bodies And thus wisedome respects the speculative part and prudence the practica l Answ 2 Secondly some say they differ In modo acquirendi because Wisedome is infused but Prudence is acquired Wisedome is freely given by God but Prudence is procured and obtained by industry paines experience and observation Answ 3 Thirdly some in a manner make them both one saying that Prudence is in the inquiring after truth but wisdome in the acquiring of truth Hae duae virtutes veritatem prudenter quaerere sapientér invenire ita sibi implicatae sunt unitae ut una sine altera esse non possit a Prosp de vitá contemp Cap 29. Cavis 592. These two vertues prudently to seeke after truth and wisely to find it out are so involved one in another and so close knit one unto another that the one cannot bee without the other How is Sapientia Wisedome here held accounted Quest 2 or esteemed as an evill thing doth not the wise man say that the wise man feares and departs from evill Proverb 14.16 And blessed is he that finds wisedome Proverb 3.13 because she is better then rich Jewels Prov. 8.11 c. Eccles 2.13 and Iob. 28 28. Proverb 2.3 c. Answ 1 First the scope of our Saviour here is to shew that the cause of election is not our wisedome or Prudence but the good will and gracious pleasure of our God Answ 2 Secondly there is a double wisedome namely I. Divine this is praised by Solomon and St. Iames. 3.17 Flumen ex Eden in partes quatuor divisum significat quatuor virtutes prudentia contemplationem veritatis August de grat cont Manich. 2.10 Est fons vitae fons gratiae spiritualis fons virtutum caeterarum ad vitam aeternam Ambros de parad Cap. 3. Wisedome is the fountaine of life of spirituall grace yea of all vertues necessary unto salvation And therefore this wisedome our Saviour doth not account as evill II. Humane and carnall or the wisedome of the flesh now this is condemned and doth not commend us unto God But it may be objected that humane wisedome and prudence is commanded and commended Be wise saith our Saviour as Serpents Object Mat. 10.16 Yea Solon Lycurgus Thales Socrates and divers others are highly extolled for their wisedome Plutarch saith of Fabius and Marcellus that they were gladius clypeus reipublicae so may we say that wisedome is both the sword and buckler of the Common-wealth Besides wise men have spoken many things of God and that well as Hermes the Sybils Plato Seneca and divers others yea even humane wisedome was given by God unto Solomon as a great blessing And therefore how can it be evill There are divers sorts of wisedome Answ and prudence to wit First naturall and this sort of wisedome Solomon exceeded in Secondly Philosophicall and this is double namely either I. Morall teaching vertues and in this wisedome Propositi ∣ on 1 Socrates Plato and Aristotle were famous Or II. Politicall which is two-fold viz. either Propositi ∣ on 2 First that which consists in faining counterfeiting dissembling and supplanting Or Secondly sincere which consists in governing preserving and the like Here then these two Positions as undoubted truthes I lay downe I. Craftie and deceitfull wisedome is odious and abominable unto God II. All humane vvisedome is unable and too too vveake to acquire salvation From this second Proposition I will dravv my first Observation namely That no humane wisedome can bring us to Observ 1 the knowledge of God or Christ or the Gospel Read Rom. 1.22 and 8 6.7 1 Corinth 1.20 c. Why is all humane wisedome insufficient to Quest 3
laborious and burthensome than a vertuous There is no burthen heavier than the conscience of sin and none lighter than a good conscience there is no punishment greater than the punishment of sin neither any reward greater than that which shall be conferred upon those who bear Christs yoke A man can serve no worse Master than Satan nor better than Christ and therefore how great is the folly and madnesse of those who refuse to bear Christs yoke and in the mean time willingly submit their necks to Satans Thus Chrysostome saith that the yoke of Christ is light sweet and easie compared with the yoke of sin which is born by wicked men Chrys s And he proves it thus I. Because sin is a most heavie burthen according to that of the Prophet David Mine iniquities are gone over my head and as a heavie burthen they are too heavie for me Psalme 38.4 And Zachary chap. 5. verse 7 8. saith The burthen of sin is like a Talent of Lead which presseth a man down to the ground and will not suffer him to rise II. Because Christ is a most sweet and gracious Lord and therefore David exhorts all but to taste and see how good and gracious he is Psal 34.8 and then they will never refuse to submit their necks to his yoke III. Because the sweet pleasures of sin and delights which carnall and wicked men finde in the service of satan will all vanish away as a dream in the night Wisdom 5.6 7 c. But the sweetnesse of Christs yoke endures for ever for the bearers thereof shall have peace of conscience and internall joy here on earth and eternall felicity and happinesse in the kingdom of heaven IV. Because the end of wicked workers is death and destruction Rom. 2.4 and 3.6 and 6.23 Seventhly the yoke of Christ is light in regard of his example for he hath born it himself Ordinarily a man doth not think his own burthen so heavie as he would think another mans that is a man carrieth with more ease and willingnesse that which is his own than that which is anothers and to take a great deal of pains for our selves is not so troublesome or irksome unto us as to do the like for another Now Christ bare the yoke and burthen for us and that willingly thinking it out of his love to us to be but light and easie and therefore we should not think it hard to bear our own burthen or unwillingly submit our necks to that yoke which in duty we ought to carry Besides by Christs bearing of this yoke it is become more easie unto us For I. We see that it is a yoke which may be born because our Christ hath born it And II. It is made lighter unto us by Christs bearing thereof The yoke that cattell do bear is very heavie when it is new and green but when it is dry and somewhat worn it is more soft to be suffered and more light to be carried And therfore our blessed Saviour would not incontinently after his birth burthen us with the yoke of his Law but first did carry it some three and thirty yeers himself that it might become seasoned and more light unto us For what hath Christ commanded us to do that he hath not first done himself what yoke hath he cast upon our backs that he first hath not born upon his own shoulders If he commanded us to fast he fasted if he commanded us to pray he prayed if he commanded we should forgive he pardoned if he commanded us to love he loved if he commanded us to dye he died And therefore let us look upon Jesus the Author and finisher of our Faith and think that we saw him with this yoke upon his own neck and this burthen upon his own back bearing and carrying them for our sakes and examples that is bearing them himself that so they might become easier unto us that seeing he carried them we may not refuse to bear them but be incouraged to undergo thē because if the Master did carry them then well may the servant if he did bear them for our sakes then we may wel bear thē for our own And thus the yoke becomes easie unto us by Christs bearing of it Eightly Christs yoke is easie in regard of the short small and momentary time that it lyeth upon us A Porter thinks a heavie burthen light if he be to carry it but to the next dore or a little way off No man thinks much of great toil and travell if it be but of short continuance And therefore in this respect Christs burthen is light The yoke of the Crosse is but momentary as Paul himself saith our light afflictions which are but for a moment 2 Cor. 4.17 where the second is an Exegesis of the first Was Pauls afflictions light No but very heavie as appears most cleerly by the 8 9 and 10 verses of that same Chapter Then why doth he call them light if they be heavie Because Magna brevis they were but short and momentary The life of man is like the Day of an hireling saith Iob 7.1 And therefore who will think either the yoke of the Law or the burthen of the Crosse to be heavie seeing they are to bear them but a day yea in regard of eternity but a moment Life is short our labour is of the same length Last for when once the night of death approacheth then all tears shall be wiped off from our faces then our yoke and burthen shall be taken off and we shall be made happy and blessed by the enjoyment of eternall rest Rev. 14.13 Ninthly the yoke of the Law is light easie in regard of the purity thereof for the Law of Christ is pure and all his Commandements are holy and just and good Moses Law did allow of Divorcements and Vsury Phoraneus granted to the Egyptians by a Law to be theeves In Lycurgus his Lawes man-slaughter was not chastised By the Law of Solon Solonius Adultery was dissimuled Numa Pompilius held it lawfull for a man to conquer as much as he could take although hee could pretend no other colourable title at all unto it then the purchase by dint of sword The Lydians used no other Marriage then this that he who first could allure a maid unto folly and entise her unto fornication should bee her husband The Baleares commanded that the Bride should not be given to the Bride-groome before the next kinsman had used and defloured her These and such like Lawes wee may justly say were hard heavie and grievous but the holy and sacred Law of Christ is so right in the things it doth admit and so pure and sincere in the things it doth permit that it doth neither suffer vice nor consent to the vicious man And therefore may be called light in this regard Tenthly Christs yoke and burden is light and easie unto the faithfull in regard of that love which they beare unto him for love we
than the death suffering and satisfaction of Christ Act. 4.12 Answ 4 Fourthly in this sign we may see how worthy they are of eternall death and destruction who do not place all their trust and confidence in the death and Resurrection of this son of God Chemn harm pag. 804. fine Sect. 2 § 2. For as Ionas so Christ c. Quest Wherein was Ionas a Type of Christ Answ 1 First he was a Type of him in his death and that in these regards I. As Ionas was sent out of Iudea unto the Ninevites who were Gentiles to preach repentance unto them that thereby they might be delivered from a dreadfull judgement which hung over their heads And as hereby he was a publisher and proclaimer of Gods universall grace which is extended even to the Gentiles as well as to the Jews So Christ ought to be a Preacher of the Grace of God and that not onely unto the Jews and Israelites but also unto the Gentiles for he was sent to be a light unto the Gentiles and the salvation of the Lord to the uttermost parts of the earth Isa 49.6 Rom. 3.39 Gen. 22.18 II. As Ionas when the sea raged and the tempest grew impetuous offered himself to death that the Mariners and the rest in the ship might be preserved from shipwrack so Christ when the wrath of God waxed hot against us for our sins laid down his life for us lest we should perish for ever and that by his death we might be saved Mat. 20.28 Iohn 11.50 III. As Ionas voluntarily and of his own accord offered himself unto death when the Marriners would gladly have preserved him so did Christ lay down his life of himself for us when no man took it from him Iohn 10.18 IV. As the tempestuous sea was calmed and quieted when Ionas was cast therein so Christ by his death pacified and appeased his Fathers wrath tamed the madness and rage of the world and the Prince thereof yea so took away the horrour and fear and sting of death that unto the godly which beleeve in him it might no longer be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all terrible things the most terrible but rather as a peaceable and quiet sleep or as a welcome and desired rest Secondly Ionas was a Type of Christ in regard Answ 2 of his Resurrection For I. As Ionas perished not in the water but was swallowed of a great Fish who carried him three daies in his belly but at length cast him safe upon the dry shore so Christ did not perpetually remain in the grave for it was impossible that he should be holden by it Acts 2.24 but death and the devill being overcome he was restored and raised up again unto life Hos 13.24 II. As Ionas being delivered from the belly of the Whale preached Repentance unto the Ninevites and therby brought salvation unto them so Christ being risen from the dead by his Apostles did preach Repentance not onely to the Jews but to the Gentiles also that thereby they might be brought by grace unto glory III. As Ionas who was cast by the Mariners into the sea was a means to convert and turn them unto the true God so Christ by his death converted many unto his Father Acts 2.41 who were Authors of his death § 3. As Ionas was in the belly of the Whale Sect. 3 What sort or kinde of Fish was this which swallowed Ionas Quest First Rondeletus saith that it was a certain Answ 1 fish which was both in mouth and belly and in all her inward parts so capacious and large and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she could easily swallow a man alive and in whose belly often have been found men whole yea sometimes all armed Basilius saith that it was a Fish much like to some great hill inbignesse And Augustine saith that in Africa he saw a fish whose mouth was like some great cave Secondly Doctor Medcalf the Hebrew Professor Answ 2 in Cambridge in his Lectures upon Ionah doth affirm That for certain this fish which swallowed Ionas was no Whale he proves it thus because the Whale hath Lungs and breaths and like man hath a wind-pipe and therefore the passages through which the meat passeth are so straight that by no means she is able to devoure a whole man Object But against this it may be objected that in this verse it is said that Ionas was three daies and three nights in the belly of the Whale and the 70 render it a Whale and Iosephus Antiquit. saith A cero devoratum esse Ionam Jonas was devoured of a Whale Answ 1 First some say that God created a new Whale for this very purpose to swallow Ionah and therfore created him without Lungs or wind-pipe and made all the passages so wide and vast that it might devoure a man whole Answ 2 Secondly others better say that Christ here follows the interpretation of the 70 which as it was vulgar and familiar so also it was ordinarily quoted of all whether it were according to the truth of the originall or not that is the Septuagints translation was so frequent amongst the Jews and of such esteem with them that they cited Scripture usually as it was rendred by them never seriously weighing whether their interpretation were agreeable to the Text. Answ 3 Thirdly others yet better say that the Whale is generally put for every great Fish for it was ordinary with the Jews to apply the name of a known Species to the Genus Because the Canaanites were principall Merchants and the Arabians most notable Theeves and the Chaldeans excellent and singular Astrologers therefore the Jews called every Merchant a Canaanite and every Thief an Arabian and every Astrologer a Chaldean thus attributing the name of an ordinary Species to the Genus thereof And on the contrary the 70 were wont to give the name of the Genus to a more known or notable Species and thus sometimes instead of Nilus or Euphrates they would say a Flood And thus the Greeks cals every great Fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Whale and Homer calleth Phocas Sea Calves Whales and Virg. Immania cete great Whales for great Fishes and hence Cetarius signifieth a kinde of Fish-monger or seller or taker of great sea-Fish And from this propriety of speech our Saviour calleth this Fish a Whale because dag gadol was a great Fish Sect. 4 § 4. So the Son of man shall be three daies and three nights c. Quest How is Christ said to be three daies and three nights in the heart of the earth when he was but one whole day and two nights in the grave Answ That this may be the better understood and more cleerly resolved we will lay down these three things namely First that divers nations begun their day at divers times the Babylonians and the Chaldeans reckoned their day from sun-rising to sun-rising The Astrologians counted the day from noon to noon from the time that the sun was at
Objection I referre my Reader to Chamier de Indulgentijs lib. 24. Cap. 15. Arg. 1. fol. 1098. Answ 2 Secondly the Keyes of the Church to binde or loose open or shut were no more committed to Peter then unto the rest of the Apostles as St. Hierome well noteth Cuncti claves regni caelorum accipiunt ex aequo super eos Ecclesiae fortitudo solidatur All the Apostles receive the keyes of the Kingdome and the strength of the Church equally is founded upon them al. Hier. lib. 1. advers Iovinian Answ 3 Thirdly this power of loosing if we speak of the internall Court of the soul is exercised by the Ministers in the Preaching of the Gospel not in the dispersing and distributing of pardons Vers 20 VERS 20. Then charged he his Disciples that they should tell no man that he was Iesus the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not simply signifie Iussit he commanded or prohibuit he forbad them but graviter interdixit he strictly charged or seriously prohibited them to tell that hee was Iesus the Christ Quest. 1 Why did our Saviour forbid them to make him known why did he charge them not to tell who he was would the Messia◠not bee known now when he is come yea did he not often discover himself to be the Christ unto the Jews Iohn 5. and 9. and 10. yea had he not commanded his Disciples to declare preach him unto all people and that publikely Mar. 10.27 Why then doth he now forbid them to preach the Gospel for to teach that he is Iesus the Christ which is here forbidden is no other then to preach the Gospel which is elsewhere commanded Answ 1 First our Saviour now forbids them to preach the Gospel because his death and suffering approaching and their mindes being troubled about it they were not fit to preach so Heavenly a Mystery Now whom to God sends about some notable employment or Embassage he fits also and armes with notable strength power and courage of the Spirit and he sends none whom he doth not thus fit Wherefore the Spirit not being as yet given unto them they were not fit and able enough for so great a work Cameron s pag 43 calce Answ 2 Secondly Christ being to leave his Disciples shortly would not expose them to so much hatred and malice as the preaching of the Gospel brought along with it but he would have them stay untill they were corroborated by the Spirit who was given unto them after his Ascension Luk 22.35 Cameron s Answ 3 Thirdly Christ being shortly to be crucified would not send his Disciples from him because it was requisite that they should be eye-witnesses of his apprehending arraigning condemning crucifying and resurrection that they might preach the truth of the Gospell the more confidently Fourthly this prohibition and charge which Answ 4 is here given is not to be understood absolutely but with limitation that is not as yet for after his Resurrection they are commanded to preach him to all nations And this is plain from a Parallel place in the next Chapter Chap. 17.9 where he forbids them to divulge his Transfiguration but withall addes this limitation Vntill the Sonne of man be risen from the dead Why would not Christ have his Disciples to Quest. 2 publish and declare him to be the Messiah till after his resurrection First as was said before in regard of them Answ 1 because he knew that they were not as yet sufficiently instructed in the faith nor sufficiently enriched with spirituall gifts and graces for the discharging of so great a work Secondly in regard of the Jewes because he Answ 2 knew that if his Apostles should tell that their Master was the Messiah yet they would not beleeve it but deride them for it For they would not beleeve it when he was risen again Thirdly Pareus in hunc locum fol. 764 thinks Answ 3 Christ gave this charge to his Apostles in regard of himself lest his death should by some means have been hindered and this Answer is warranted from that place If they had known the Lord of glory they would not have crucified him 1 Cor. 2.8 VERS 22. Then Peter took him Verse 22 and began to rebuke him saying Be it farre from thee Lord this shall not be unto thee Much was alleaged for Peters Primacie and Supremacie from verse 18 19. now from this verse we may gather a Reason for the contrary What reason was there why Christ should give the supremacie to Peter above or over the rest Argum Christ was no respecter of persons and if he had been then he should have been preferred whom he loved most If deserts be weighed Peter seems to deserve the least of al the Twelve for the Scripture reckons up his faults to be more in number and heavier in weight then any of the rest To passe by divers common infirmities there are foure grout faults which Peter fell into much amplified by the Fathers First he dehorted our Saviour from his passion in this verse Master favour thy self and was therefore called Sathan an adversary to the death of Christ and so to the Redemption of man Secondly in promising rashly not to deny Christ yea unto death whereas Christ had foretold him of his fall before Thirdly he denied his Master and that thrice yea with an Oath at the Instance of a Maiden and in a very short while before the Cocke crew twi◠Fourthly the last assault noted in Peter was that for the which he is reproved of Paul Galath 2.14 If the Reader would see this Argument prosecuted and enlarged let him reade Doctor Willeis symps fol. 157. 158. Vers 24. VERS 24. Then said Iesus unto his Disciples If any man will come after me let him deny himselfe and take up his Crosse and follow me Sect. 1 § 1. Whosoever would be my Disciple Observ Quicunque whosoever is as much as Si quis If any will be my Disciple to teach us That there is but one way for al men to come unto Christ or whosoever would come unto Christ must come by one the sameway for one man must not come by one way and another by another Marke 8.34 Acts 10.35 and 13.26 Quest Why must all come unto Christ by one and the same way Answ 1 First because hee is no respecter of persons Act. 10.34 Colos 3.11 Galath 3.28 Ephes 6.8 Answ 2 Secondly because we are all members of one and the same body 1 Cor. 12.13 Answ 3 Thirdly because God hath given but one Law and rule for all to walke by and there is but one way unto heaven Sect. 2 § 2. Let him deny himselfe Observ 1 Our Saviour would hence teach us That those who would be his must deny themselves Quest 1 Why must wee deny our selves and our own wils Answ 1 First because our wils naturally are corrupted and hinder us from obedience Galath 5.17 Phil. 2.13 Answ 2 Secondly because our wils draw us aside unto sinne Iames
1.14 and 1 Pet. 2.11 Iosh 7.21 Answ 3 Thirdly because wee can neither approve our selves to have faith nor to be regenerated untill wee deny our owne wils Iohn 1.12 13. Answ 4 Fourthly because wee are but servants and children and wives and therefore must not follow our owne wils and wayes but be obedient and subject to the will of our Father and Master and Lord. Quest 2 How must wee deny our selves or wherein or in what things doth selfe-deniall consist Answ 1 First Gregory Hom. 32. in Evang. answers Wee are one thing being fallen through sinne and another thing by nature or by our first creation and then doe wee deny our selves when as wee shun and desire to bee freed from that estate and condition wherein now wee are and to bee made partakers of that estate of grace wherein first wee were That is wee deny our selves when we desire and endeavour to put off the old man which is pleasing to corrupt nature and labour to put on the new which is contrary thereunto Answ 2 Secondly Gregory Hom. 10. in Ezech. saith hee denieth himselfe who is changed to better beginning to be that which hee was not and ceasing to be that which he was Answ 3 Thirdly Gregory lib. Mor. 23. saith hee denieth himselfe who treading pride under foot sheweth himselfe to be estranged from himselfe Answ 4 Fourthly there is a double deniall of our selves viz. I. Negatio meriti a deniall of our merits or an humble confession and acknowledgement that no good thing belongs unto us by desert or merit This deniall belongs unto faith and is necessary but is not here spoken of and therefore I wil omit it II. Negatio placiti a denying of our selves in those things which are pleasing to our natures not seeking those things which are delightfull unto us And this deniall belongs unto service and is that which is here spoken of Whence we learne That wee cannot serve both Christ and our Observ 2 selves or wee cannot submit our selves as wee ought to the will of Christ untill wee deny our owne wils And therefore wee must not seeke or serve our selves but our Lord and Master Christ Jesus Matth. 6.24 Hence then we learne that true selfe-deniall includes foure things namely First Obedience and this included three things to wit I. A deniall of our selves and our own wils because our will and nature will leade us aside from the obedience of Christ II. A deniall of the world and of men though great and potent for God must bee our Lord and King Now this is not to be understood Anabaptistically as though we denied obedience to Magistrates and those who are over us but only if there bee an opposition betweene their will and Gods Wee must confesse our selves onely to be the Lords servants and not obey any in those things which are contrary to his will III. An absolute universall and constant obedience of God wee must so deny our selves and submit our selves unto Gods service that we must labour to obey him in all things whatsoever he commands continue in that obedience all the dayes of our lives For this Deniall includes this Obedience Secondly true selfe-deniall includes Honour we must not arrogate any thing unto our selves but wee must ascribe all glory and honour unto the Lord onely yea as servants honour and reverence our Lord Malach. 1.6 Thirdly true selfe-deniall includes Obligation for wee must serve the Lord Liberè non liberè for the understanding hereof observe that there are three sorts of men to wit I. Some who serve the Lord but it is by compulsion and constraint for if they were left unto themselves they would not doe any thing which hee commands at all II. Some there are who serve the Lord and that without coaction but yet they thinke not themselves bound so to doe They doe many things which God requires but in the manner of a free-will offering III. Some there are who labour to obey God in all things that hee commands and that willingly and cheerfully but yet they confesse that they doe no more then is their dutie to do yea in their best performances come far short of what they ought to doe Now this is the nature of true selfe-denial and acceptable service Fourthly this service and selfe-deniall includes Dependance upon God for those who deny themselves and give themselves wholly up to the service of the Lord must and will depend upon him for whatsoever they stand in need of Luke 12.30 Matth. 6. Sect. 3 § 3. Let him take up his Crosse Quest 1 How many wayes doth a man take up his Crosse These namely Answ First when hee afflicteth his body by abstinence Secondly when he afflicteth his mind by compassion towards his neighbour Now because abstinence is subject to the infection of vaine glory and compassion to the infection of false piety Christ subjoyneth Let him take up his Crosse and follow me Greg. hom 32. in Evang. Thirdly when hee doth patiently beare whatsoever affliction adversity and evill is laid upon him for Christs sake But of this in the next Question Quest 2 Whether is there any difference between these phrases Ferat crucem tollat crucem Let him beare his Crosse and take up his Crosse The differ and that thus to wit Answ First Ferre crucem to beare the Crosse is simply to beare it or to suffer any adversity although against the mind and will Many have burdens imposed upon them which they must beare and which they cannot shake off and therefore beare them but they wish that their shoulders were eased of them Now this is To beare the Crosse Secondly Tollere crucem To take up the Crosse is to beare willingly and cheerfully and contentedly whatsoever the Lord layeth upon us or is imposed or inflicted upon us for the Lords sake Reade for the proofe hereof these places Rejoyce when yee suffer for my names sake Matth. 5. And the Apostles went away rejoycing that they were thought worthy to suffer for the Lords sake Act. 5. Yee were imitaters of the Lord and of us receiving the word with much tribulation and joy in the Holy Ghost 1 Thess 1. They endured the losse of their goods with joy Heb. 10. and divers the like places Sect. 4 § 4. And follow me That Christ is to be followed and how hee is to be followed we have shewed before Chap. 4.19 and 8.22 and 9.9 One question therefore only I here adde namely Quest What must we follow in the Crosse of Christ or what must wee learne to imitate in Christs bearing of his Crosse Answ 1 First as hee was obedient unto the will of his Father and that unto death yea even unto the death of the Crosse Philip. 2. so must we be ready and willing even to die for Christ if the Lord shall call us thereunto or require it at our hands Answ 2 Secondly as Christ died not for any fault of his owne but was innocent yea a
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
Num. 31.16 Certainly none can be free from misery that thus giueth offence our Saviour here denouncing a woe against such And thus we see how this offence given is voluntary or in the will of the agent Or II. There is an Offence given which consists in the nature of the action and thus First some things are offensive to a mans self Matth. 5.30 If thy hand offend thee c. but this is improperly or at least lesse properly called an Offence Secondly some things are offensive to our brethren and thus all publike sinnes are 2 Samuel 12 14. Thus much may suffice for the understanding of Scandulum datum the Offence given Secondly there is Scandalum acceptum an offence which is taken but not given and herein we have two things to observe namely I. The description thereof viz An offence taken is when our brethren are offended with that which we do without any fault in us at all that is when there is in us neither a will or desire to offend them nor any direct depravity in our actions wherewith they are offended II. Wee have to consider the Destribution of this offence taken viz. it consists either First in an indifferent or adiaphorall action which is two-fold to wit either I. An action which is indifferent and remains such that is when the thing is indifferent of it selfe and in its owne nature and a man is neither compelled to doe it or not to doe it either by Any Publike Command Or Any private Necessitie Now here offences must by all means be avoided and shunned by those who desire to avoid this woe denounced in the Text. Reade Mat. 17.27 Rom. 14.15 and 1 Cor. 8.9.13 and 10.29 c. Or II. There are actions which are indifferent in their owne nature but are changed either by the command of the Magistrate or by some great or inevitable necessitie and if a man bee offended with these actions it is Scandalum acceptum an offence taken because the Agent or doer thereof doth it not voluntarily but by a command from authority and also because the action or thing done is not simply or positively evill but in its own nature indifferent that is a thing which may be done or left undone without sinne Or Secondly this Offence taken consists in a pious and religious action as when men are offended with Christ and Religion and the Gospell as was shewed before § 2. Now these offences wee must not at all regard nor shun and avoid but if men will bee offended with that which is good and godly let them bee offended Matth. 16.23 And thus we see the truth of the Observation that many offences are to be expected in the world by those who are faithfull in the service of the Lord. § 4. But woe be to that man by whom the offence Sect. 2 commeth Our Saviour here denounceth a woe against those who offend or are stumbling stones unto the children of God Woe be unto them that is they shall perish for ever Hence then wee may observe That offences Observ and scandals shall be the cause of eternall death or hee who offendeth the children of God or causeth them to offend shall perish eternally without repentance Or in generall both the offenders and the causers of giving offence both the seducers and the seduced both those who stumble and they who lay Quest 1 the stumbling stone shall be punished Matthew 5.29 Wherein or how doe they offend who lay stumbling blocks before men First such offend because they give occasion Answ 1 to the Adversaries to blaspheme and here they are guilty who professe the truth but do not live according to the truth who have a forme of godlinesse in their words but not the power thereof in their lives 2 Tim 3.5 Wo be to such who by their hypocrisie and colour of Religion give offence unto others Secondly such offend and sin in laying of Answ 2 stones of offence before the feet of the faithfull For a Scandall or Offence is either I. A cause of evill by precipitating and casting head-long that which is good Or II. It is a confirmation of evill by hardning men in sin and hindring them from conversion for those who cause others to offend are causes unto them both of doing that which is evill and of leaving undone that which is good And therefore wee must take heed of giving offence or a Scandalis datis for by that means wee are guilty of our brethrens sin and smart and their blood shall be required at our hands Object 1 But some will object that offences are necessary It must needs be saith our Saviour that offences come Answ It is true that offences must come but wo unto them by whom they come The Wolfe cannot change his nature and yet hee is blamed for his cruelty Neither Iudas nor the Iews did any thing but what was before determined and yet they are blamed and that justly for the doing of it because they did it willingly and out of envie unto him Object 2 But some object and say againe That wherewithall many good men are off nded was not done by me for that end that they might be offended and therefore it is Scandalum acceptum non datum an offence taken but not given Answ An offence is either First voluntarie as I. When Lawes are made directly against Religion And II. When men exhort perswade and tempt unto sin Now these are the worst scandals Or Secondly there are occasionall offences and these are therefore condemned because they are causes of evill and if hee be threatned and shal be punishâ—d who is seduced then much more he who is the Sâ—ducer Now we must farther observe that these occasionall Scandals are either I. In doctrin as when men teach that which is Popish Idolatrous and supersticious now woe be unto such â—lind and wicked Leaders of the blind for both themselvs and those who are seduced and mislead by them shall perish and fall into the Ditch Or II. In Practise and that either First by exhortation and that either I. Docendo by teaching others to lye steal and the like as parents often do their children and Masters their servants for their advantage and filthy lucres sake Or II. Alliciendo by alluring others unto theft adultery drunkennesse and the like Or III. Terrendo by terrifying and affrighting others with scofs taunts derisions and the like by which some are kept back from the profession of Religion Or Secondly by Example and thus great men are great scandals for an evill life or example in a Superiour doth much harme and occasions much evill in and amongst inferiours Or Thirdly men give occasion of offence by their words to wit by their scurrilous speeches and songs and oaths and the like wherewith pure and chaste cares are offended Object 3 It will be objected againe if wee must avoid giving of offence then it is not lawfull to use the Ceremonies of our Church at all that is neither the
recapitulation And Answ 3 Thirdly in regard of our Bretheren for by that means we may be the better inabled to help their memories Thirdly this place is thrice expresly repeated for our meditation to teach us That the punishments Observ 4 and torments of Hell and the eternity thereof are alwaies to be meditated and remembred Quest 1 Why must we thus meditate of the bottomelesse pit and the torments thereof Answ 1 First because it will be a means to preserve us from sin And Answ 2 Secondly to weane our affections from this wicked world And Answ 3 Thirdly it will make us more carefull to prepare our selves for Heaven And therefore let us meditate and seriously remember these three things viz. I. How suddenly we may be called by death unto judgment And II. How severely we shall be judged Index nec pecuniâ nec penitentiâ c. August de Symbol No bribe can be fastned upon that Iudge no tears will prevail with him Tum Potentissimi Reges-Aristotelis Argumenta-non proderunt Hier. Epist ad Heliodorum At the day of judgment the most potent Princes shall find no more favour then the poorest persons yea then neither Tullies Rhetorick nor Aristotles Logick will a whit avail them III. Meditate how inevitable Hell is and how impossible it is for a wicked man to avoid the eternall punishment thereof It is impossible for men by any art or power or pollicy to shunne death and as impossible to escape judgement after death and alike inevitable is punishment after judgment unto all that are wicked dying without Repentance for Christ hath preached and the Holy Ghost thrice repeated That those who will not cut off and pluck out and cast from them their sins shall together with their sinnes be cast into Hell Fire Verse 10 VERS 10. Take heed that ye despise not one of these little ones For I say unto you that in heaven their Angels do alwaies behold the face of my Father which is in Heaven Sect. 1 § 1. Their Angels The Rhemists urge these words to prove the Object 1 protection of Tutelary Angells a great dignity and marvailous benefit it is say they that every one hath from his nativitie an Angell for his custody and patronage against the wicked before the face of God Hâ—er s And the thing is so plain that Calvin dare not deny it and yet he wil needs doubt of it Lib. 1. Institut cap. 14. § 7. First Calvin doubteth not of the Protection of Answ 1 Gods Angels but whether every one hath a severall Angell appointed for his custody from his nativitie that he justly doubts because no place of Scripture evidently proves it Secondly this the Scripture doth avouch that Answ 2 sometimes one Angell hath the charge of a great many men sometimes many Angels are ready for the defence of one man yea all the Angels with one consent do wait for our preservation as is proved clearly by Calvin in the place cited Thirdly Hierome doth not mean that every Answ 3 one hath his severall Angell for he alleadgeth for the proof of his exposition Paraphrase The Angell of Ephesus Thyatyra Philadelphia and the rest Where if the word Angell were to he understood of heavenly spirits yet it is one Angell for the Church of a whole City and not for every person one Fourthly Chrysostome affirmes that by Angels Answ 4 here are understood not the inferiour but the superiour whereby he signifies that every one hath one superiour Angell alone but yet that he may have divers other inferiour Angels See Cartwright and Doctor Mayers The Papists urge this place amongst others Object 2 for the proof of the invocation of Saints In these places say they Zachar. 1.12 Revelat. 8.3 Daniel 10.13 Psalm 91.11 Matth. 18.10 the Angels intercede for the living and have care of them in particular And therefore much more ought the Spirits anâ— soules of men so to doe and consequently we may call upon them First in some of the places quoted the Holy Answ 1 Ghost speaks of the intercession of Christ for his Church Secondly the Argument is sick of a Non sequitur Answ 2 The Angells intercede for the living and care for them in particular therefore so do also the souls of the deceased follows not because to the Angels is committed the care of the faithfull in the earth as appears from this verse and Psalm 91.11 and Heb. 1.14 But wee reade of no such charge or power given to the deceased Saints Thirdly in Revelat. 8. Iohn declares a vision Answ 3 wherein by Saints he understands the Saints on earth and not them in Heaven and by the Angel he understands Christ as Daniel 10.13 Fourthly in this place here is nothing at all of Answ 4 the intercession of Angells in particular Scharp de eccles triumph 38. § 2. They behold the face of my Father Sect. 2 What is meant here by the face of God or Quest 1 how many waies it is taken in Scripture First sometimes the face of God is taken for Answ 1 his presence in generall as Genes 4.16 Iudg. 6.22 Iob. 1.12 and 2 7. Psalm 89.14 and 96.13 Zachar 2.13 Answ 2 Secondly sometimes the face of God is taken for his familiar presence as Genes 3â— 30 Exod. 33.11 Numb 12.8 and 14.14.15 Deut. 5 4. and 34.10 Answ 3 Thirdly by face is sometimes signified and meant the sight knowledge and acknowledgement of God Iob 1.11 and 2.5 and 13.20 Psâ—l 10.11 and 51.9 and 139 7 Eccles 8.8.12.13 Esa 26.17 and 65 3. Ierem. 4.1 and 16.17 Hos 7.2 Ionah 1.3.10 Answ 4 Fourthly sometimes by Gods face is meant his presence in the Temple Sanctuary Holy worship as 1 Samuel 2.18 and 13.12 and 21.6 and 2 King 13.4 and 2 Chron. 34.27 Psalm 95.2 and 119.58 Ierem. 26.10 Hag. 1.12 Zach. 7.2 and 8.21 c. Answ 5 Fifthly the face of God is sometimes taken for his presence in Heaven as in this verse and Psalm 16.11 and 1 Cor. 13.12 and Revelat. 22.4 And Answ 6 Sixthly sometimes for his providence Psalm 104.29 And Answ 7 Seventhly for his love mercy and favour as Exod. 33.14 Esa 63.9 And Answ 8 Eighthly sometimes for the Majestie glory and terrour of God Exod. 33.18 Iudg. 5.5 Nehem 1.5 6. Psalm 68.8 and 97.5 and 114.7 Esa 63.1 2. Ioel 2.6.10 And Answ 9 Ninthly sometimes face signifies anger and revenge Numb 10.35 Ierem. 3.12 and 4.26 and Psalm 21.10 and 1. Peter 3.12 And Answ 10 Lastly by Face is meant Gods remembrance to punish those that are wicked Nehem. 4.5 and Ierem. 18.3 Quest 2 What is the nature and property of Gods Face Answ 1 First it is invisible and cannot be seen Exod 33.20 23. by mortall eye Answ 2 Secondly it is our hope and trust Proverb 17.15 Answ 3 Thirdly it is sweet and most delectable Psalm 89.14 Answ 4 Fourthly it seeth al things for the proof hereof see the places quoted above Answer 3. of the former Question Quest 3 What is required
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
successors the Bishops doth onely forbid them to use a Regall or Lordlike power either over CHRISTS Ministers or Gods people who are under their rule and government Bp. Daven Determ qu. 42. page 193. VERS 28. Vers 28 Even as the Sonne of man came not to be ministred unto but to minister and to give his life a ransome for many § 1. Even as the Sonne of man came not to be Sect. 1 ministred unto but to minister CHRIST having before disswaded his Apostles from ambition and the desire of ruling and domineering over others doth now further enforce it by his owne example and humility Wherein did the humility of Christs ministery shew it selfe Quest First in the assuming and taking upon him Answ 1 the forme of a servant 2. Corinth 8.9 Philip. 2.7 Secondly in his life and ministerie he not Answ 2 ceasing to teach the ignorant and heale the sicke and worke miracles for the winning of unbeleevers unto him so long as he was here on the earth Thirdly his humility shewed it selfe in his Answ 3 death and suffering for the redemption of his Church § 2. And to give his life for a ransome Sect. 2 What is the meaning of these words Quest 1 That he gave himselfe to be a sacrifice for our guilt Answ and our sinnes being derived or laid upon him he underwent for us death and malediction that is he gave himselfe to be the price of Redemption for us and thereby he redeemed us from death and malediction CHRIST therefore hath not onely freed us per modum Redemptionis by paying our ransome but also per modum Satisfactionis for he who undergoes death for one that is guilty thereof and by his death frees him from punishment doth redeeme him Per modum satisfactionis and thus CHRIST hath redeemed his children Per modum Redemptionis because he hath freed them from the captivity of Sathan and also Per modum satisfactionis because he hath delivered them from that punishment which they were subject unto Lubertus contra Socinum If the Reader would see how this verse is urged for imputed righteousnesse and how it is excepted against by Bellarmine and his exception answered let him reade Bp. Davenant de justitia habit Cap. 28. Pag. 364. Our Saviour in this place speaking directly and clearely of the Redemption of his children from sinne Sathan the curse of the Law and the wrath of the Lord it will not be amisse to answer briefely a question or two concerning Redemption How manifold is Redemption Quest 2 Twofold viz. First of the Soule from sinne Secondly of the body from death Iohn 1.29 Answ Revelat. 20.5 6. To this purpose Bernard saith Qui enim resurgit in anima resurget in corpore ad vitam He that ariseth in soule from sinne shall arise in body unto Salvation Wherein doth our Redemption consist Quest 3 In satisfying of Gods justice which the Law requires Answ for the violating of his commandements for the better vnderstanding hereof observe that Gods justice is satisfied by these two meanes namely First by suffring the punishment due to sinne which is the curse of God And Secondly by the perfect keeping of the Law without which there can be no deliverance from sinne and Sathan Galath 3.10 12. And therefore we cannot redeeme or free our selves from condemnation Hebr. 9.22 and. 12.14 And consequently the opinion of popish merit is quite overthrowne Quest 4 By whom was our redemption wrought Answ By CHRIST onely God and man Iohn 3.16 Acts. 4.12 Rom. 5.8 and. 1. Iohn 5.12 Quest 5 How is this our redemption revealed or made knowne unto us Answ By the word of God Read for the proofe hereof Matth. 11.12 Luke 2.10 Rom. 1.16 Object Against the 4th question it is objected God is said to redeeme us and therfore not Christ onely Answ 1 First I deny the consequence God redeemes us therefore not Christ onely followes not for CHRIST is God and therefore when indefinitely it is said that God redeemes us we may vnderstand Christ because he is God But Answ 2 Secondly it is true that both God the Father and also God the Sonne doth redeeme us but it is Alia atque alia ratione not after one and the same but after a diverse manner For I. God redeemes us but is by Christ But II. Christ redeemes us by himselfe Answ 3 Thirdly CHRIST hath paid the price of redemption for us and hath freed us from death by his death which cannot truely be affirmed of the Father or the blessed Spirit and therefore Christ properly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to bee our Redeemer Quest 6 How many things are necessarily required unto a reall and a Redemption properly so called Answ To this Socinus answers that five things are necessarily required unto a true proper and reall Redemption and if that one of these five conditions bee wanting it is no Redemption properly His necessary conditions are these viz. First there must be some who are redeemed Secondly there must be some who doth redeeme Thirdly there must be some from whom or from whose power the captives are redeemed Fourthly there must be some price paid And Fifthly this price must be paid to him who keepes the Captives in captivity These things saith Socinus are necessarily required in a proper and reall Redemption and we gainesay it not because all these are found in our Redemption by CHRIST For I. It is man who is redeemed and to this purpose St. Paul saith Hee hath redeemed VS Gal. 3.13 Titus 2.14 II. It is Christ who redeemes us as is laid downe in the same places of St. Paul III. It is principally the Lord from whose curse and malediction man is redeemed and lesse principally he is delivered from Sathan an evill conversation iniquity death and malediction as it is taken for the punishment of sinn Read for this purpose Rom. 11.32 and .1.24 Galath 3.22 Revel 14.10 and. 20.2.14.15 where it is said Death and hell and whosoever was not found written in the booke of life were cast into the lake of fire By whom were they cast by God therefore God not the devill holds men in captivity For he properly keepes captive who hath power to inflict the punishment of death condemnation upon him who is in captivitie Now this power onely the Lord hath IV. Christ himselfe who was slaine and offred for us is the price of our Redemption Matth. 20.28 and. 1 Tim. 2.6 V. And lastly this price must be paid unto God not unto Sathan whose debters we are and whom we have offended Hebr. 9.14 and. 10.9 For the price and debt is to be paide to him that layes in Prison and not to the Jaylor that detaines and keepes in prison Lubertus contr Soc. VERS 30 31. Verse 30 31. And behold two blind men sitting by the way side when they heard that JESVS passed by cryed out saying Have mercy on us Oh Lord thou Sonne of David And the multitude rebuked
vouchsafe to cast the eye of his love upon us Answ 3 Thirdly this will be a most fortunate and happy march unto us and therefore it is not without cause that we should labour so earnestly to effect it Here observe That our marriage with Christ is First Conjugium pacificum a peaceable marriage for by this new covenant we obtaine pardon and remission of all our sinnes and are reconciled unto God Ierem. 31.33 34. Rom. 5.1 Secondly Conjugium faecundum a fruitfull marriage under the Law we were barren of all good workes it enjoyning us to do those things which we lacked power to performe but Christ gives us power in some measure to doe that which he requires of us and so under the Gospel we become fruitfull in every good worke Thirdly Conjugium amabile a loving marriage for as the husband and wife are one body so is CHRIST and his Church Ephes 5. The husband calls the wife his delight Esa 62.6 And the wife answers the husband That she loves him with her whole heart Psalm 18.2 And hence followes that sweet Sympathy and kind Communion between Christ and his Children who are married unto him I. As Christ suffered in the flesh so doth his spouse the Church 1. Peter 4.1 II. As Christ was crucified so the Church crucifieth her carnall members Colos 3.5 Galath 5. III. As Christ died so by little and little the old man dies in the faithfull Iohn 11.25 IV. As Christ was buried so by Baptisme we are buried into his death Rom. 6. V. As Christ is now in glory so the faithfull shall be glorified with him at the last Colos 3.3 and 1. Iohn 3. VI. As Christ bare our infirmities so he is still sensible of our miseries as appeares by his owne words unto Saul when he persecuted the Church Saul Saul why persecutest thou me Acts 8. Fourthly Conjugium insolubile a knot never to be untied a match which can never be unmade and a marriage which shall never be made void Death may separate husbands and wives and dissolve corporall marriages but nothing shall separate the faithfull from Christ Rom. 8.36 c. And therefore seeing it is so peaceable fruitful amiable in dissoluble a mariage we may safely conclude that it is a happy marriage and because happy therefore worthy to be laboured for Quest 5 When are we invited and called unto this marriage Answ When we are invited and called to come unto the Table and Supper of the Lord. Quest 6 But may we not when we feele our selves weake in faith and obedience abstaine from comming unto and forbeare the Lords Table First we are made the worse by abstaining and therefore we must not forbeare to come The longer the wounded person absents himselfe from the Answ 1 Surgeon the worse his wound growes Secondly they who feare to come and forbeare Answ 2 comming to the Lords Table because they are weake dishonour God as though he would accept of none but strong men in CHRIST IESVS Thirdly by abstaining from the Lords Table Answ 3 we shall proclaime our selves to be Hypocrites because if we were not such we might come having a warrant to come though we were weak 2. Chronic 30.19 c. Fourthly those who abstaine from comming Answ 4 upon a pretence of infirmity and spirituall weakenesse give ill example unto others and cause others to censure them as contemners and neglecters of the Sacrament seeing they refuse to come although God hath invited them Fifthly to forbeare comming upon such a pretence Answ 5 is contrary to the Apostles charge who commands us not to examine our selves and so stay away but to examine our selves and then to come 1. Corinth 11.28 Let a man therefore examine himselfe and so let him eate c. Sixthly those who are most unfit to come unto Answ 6 the Lords Table in their owne conceit are most fit in Gods opinion and therefore by no meanes such must forbeare comming Seventhly we must take heed how we deny or Answ 7 refuse to come when we are invited lest we thereby incurre the wrath and anger of God and cause him in his wrath to deale with us as he did with those who here would not come when they were called to the wedding verse 3.7 What resemblance was there betweene the Passeover Quest 7 and this marriage of the Lambe the Eucharist First the Paschall Lambe was Answ 1 I. A token of perseverance in Religion notwithstanding afflictions and persecutions And II. A memoriall of our deliverance from Egypt And III. A Thankesgiving for the slaughter of the first borne in Egypt And IV. A Lambe called the Lords Passeover although it be but a signe of his Passeover Secondly the Lords Supper is Answ 2 I. A token of perseverance in profession though we be persecuted for it for CHRISTS sake And II. A memoriall of our redemption from death sinne and Hell And III. A Thankesgiving for the death of Christ And IV. Called the body of CHRIST although it be but the Sacrament of CHRISTS body unto us What resemblance is there betweene Baptisme Quest and this Sacrament of the Lords Supper First Baptisme is Answ 2 I. That whereby we testifie our entring into Christs body And II. The badge of our faith And III. Our initiation in Gods worship Secondly the Eucharist is that I. Whereby we testifie our union with Christs Answ 2 whole body And II. A token of our love to God and our Neighbour And III. That whereby we testifie our continuance in Gods worship Vers 11 12 13 14. VERS 11 12 13 14. And when the King came in to see his gnosts he saw there a man which had not on a wedding garment And he saith unto him Friend how camest thou in hither not having a wedding garment And he was speechlesse Then said the King to his Servants bind him hand and foot and take him away and cast him into utter darknesse there shall be weeping and gnashing of teeth For many are called but few are chosen Sect. 1 § 1. He saw there a man Observ Our Saviour by these words would teach us That Gods eye is upon all his guests that comes to his Table Reade Zephan 1.12 Hebrew 4.13 Quest Why doth God observe all that come to the Sacrament of Christs Supper Answ 1 First God hath decreed to judge all things yea the most secret things and therefore hee observes all things yea even our hearts and reines Answ 2 Secondly GOD hath ordained to give to every man according to his workes and therefore he observes both the workes hearts and desires of all Sect. 2 § 2. Friend how camest thou in hither Obser Our Saviour by this loving compellation Friend would teach us That God deales in a peaceable manner even with Sinners as we see by his dealing with Adam Eve and Cain Genes 3. Quest Why doth the Lord deale so fâ—iendly with wicked men Answ 1 First because this manner of dealing of the Lords with men makes them
reward given to men according to their meede and therefore it is necessary that there should be a Resurrection Iustin Martyr Sect. 2 § 2. Yee erre not knowing the Scriptures It is questioned betweene us and the Church of Rome whether the Scriptures be necessary or not and we affirme That they are necessary for the people of God the reading preaching and understanding thereof being the onely ordinary meanes to beget faith in us Argum. And this wee confirme from this place by this Argument That whereby we are kept from errour and doubtfulnesse in matters of faith is necessary but this is performed by the Scripture Therefore it is necessary Here two things are to bee shewed namely First that the Scripture keepeth us from errour this is cleare from these words yee erre not knowing the Scripture where our Saviour shewes that the ignorance of Scripture was the cause of their errour And Secondly if our knowledge were onely builded upon Tradition without Scripture we should then be doubtfull and uncertaine of the truth Thus St. Luke saith in his Preface to Theophilus I have written saith he that thou mightest be certaine of those things whereof thou hast beene instructed Whence wee conclude that although we might know the truth without Scripture as Theophilus did yet we cannot know it certainly without it § 3. But shall be as the Angels Sect. 3 The Papists teach us to pray unto the Saints and that we may be the easilier induced to learne this lesson they assure us That the Saints heare our prayers and because they feare we will not credit this without proofe therefore our learned Countreymen who can draw Quidlibet ex quolibet produce this place for the proofe thereof arguing thus As CHRIST proveth here that in heaven the Saints neither marry nor are married Object because there they shall be as Angels So by the very same reason is proved that Saints may heare our prayers and helpe us be they neare or farre off because the Angels doe so and in every moment are present where they list and neede not to be neere us when they heare or helpe us Rhemist sup § 4. First our Saviour CHRIST speaketh not of the Answ 1 soules departed at this time but after the Resurrection and therefore the Argument is absurd Secondly CHRIST doth not in all points compare Answ 2 the Saints after the Resurrection to Angels for then they should be invisible and without bodies as the Angels are but in that they have no need or use of marriage Thirdly it is false that the Angels may be present Answ 3 in every moment where they list for they cannot be in more places at once then one neither are they where they list but where God appointeth them Fulke Whether are or ought the Saints and faithfull in this life to be like unto the Angels Quest and wherein They should labour to be like the Angels Answ in these things namely First in rejoycing at the conversion of sinners Luke 15. And Secondly in reverencing the divine Majestie like the Angels who cover their faces before him Esa 6.2 And Thirdly in standing ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. And Fourthly in executing the will of God for the manner as the Angels doe that is with cheerefulnesse with sincerity and without wearinesse VERS 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Verse 32 Quest 1 How or in what regards is the Lord called Deus viventium the God of the living Answ 1 First Ratione causalitatis providentiae because he both created all perfect living creatures and also provides for all Now providence hath place onely in those things which have an existence or being in rerum naturá but when God pronounced these words unto Moses Exod. 3.6 the Patriarches were corporally dead and their bodies dissolved and therefore it was necessary that their soules should remaine and be alive Answ 2 Secondly the creature is referred unto God in a reall relation which is not founded but onely in an entity and being and therefore that whose God God is said to be must needs be really something and consequently those Patriarches who were not in regard of their bodies were in regard of their soules Quest 2 How may we prove or conclude the Resurrection of the body from hence Answ 1 First because the reasonable soule being the forme of the body and the substantiall part of man hath alwayes a naturall inclination unto the body neither hath a perfect subsiestnce in it selfe but doth desire to be in man now nature doth nothing in vaine and therefore the soule which for a time is separated from the body shall at last be eternally united and conjoyned unto the body Answ 1 Secondly because the reasonable soule cannot obtaine perfect felicity untill she have reassumed the body in regard of that naturall affection which she hath unto the body And therefore there shal be a Resurrection of the body Quest 3 How can this verse stand with Romans 14.9 For it is said Here God is not the God of the dead but of the living And There CHRIST died that he might be Lord both of the dead and living Answ Our Saviour here denies that God is the God of the dead that is that he will not give grace and glory to those who are corporally dead and shall rise no more and hence he doth evince the Resurrection of the dead by â—his argument Glory cannot be conferred upon dead men as dead men But glory shall be conferred upon Abraham and all the faithfull Therefore they shall not remaine alwayes dead or in an estate of death but shall rise againe at the last Hence the Apostle saith That CHRIST is Lord both of the living and of the dead that is of all the faithfull who either now live or are dead but shall rise at the last day and of dead shall be made living as it is said in the Creed Hee shall judge both the quicke and the dead that is those who now are dead shall live againe at the last day VERS 37.38.39.40 Vers 37 38. c. JESVS said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind This is the first and great Commandement And the second is like unto it Thou shalt love thy neighbour as thy selfe On these two Commandements hang all the Law and the Prophets § 1. Thou shalt love the Lord thy God Sect. 1 Whether can we love the Lord above all things Quest as wee are here enjoyned by nature or by grace We cannot love the Lord above al things by nature Answ and therefore grace is simply necessary thereunto as appeares thus First the love of God is shed abroad in our hearts by his holy Spirit Rom. 5. and the fruit of the Spirit is love Galath
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
aufertur That forbearance is no payment but although the Lord spare long yet he will not spare alwayes but punish at the last The longer the blow is a comming the deeper and deadlier it wounds and the longer God spares the stronger are his stroakes for his Mill workes but slowly but when it grinds it grinds men to powder Answ 7 Seventhly Philautia selfe-love humane confidence and pride of heart causeth security for when men are proud or selfe-conceited or lovers of themselves they then quickly grow secure trusting to broken Reeds and Egyptian staves which will faile them at the last The remedy against this is to deny our selves and renounce all confidence in our selves and to flee onely to the merits and mercies of CHRIST Answ 8 Eighthly the custome of sinning is another cause of security For I. Custome takes away the sense of sinne making it habituall and naturall unto us And II. Custome is corroborated with the shame of mutation and alteration For men are ashamed to be Changlings and to turne from their former wayes thereby acknowledging their former errours and say to themselves Sciens vidensque pereo Although I see my sinne and foresee my ruine yet I will perish rather then now forsake that which J have so long followed The Remedy against this is to labour against the customary practise of sinne and to learne to be truly sensible of sinne and to remember that it is not evill but good not miserable but happy not disgracefull but praise-worthy to turne from evill unto good from the Devill unto God from sinne unto grace from errour unto truth from the wrong way to the right and from the way that leads unto perdition to the way that leads to life and salvation Answ 9 Ninthly the care of the world and abundance of worldly imployments makes men carnally secure for the love and care thereof doth so take up and possesse the whole man that there is no time to care or labour for either grace or glory The Remedy against this is not to love the World 1. Iohn 2.15 nor to labour for the World 1. Timoth. 6.9 but to seeke first the Kingdome of Heaven and the righteousnesse thereof and then not feare but God will afford unto us those temporall things which are needfull for us Mat. 6.33 Tenthly false Teachers are causes of security for Answ 11 when those who are to deliver the Lords message speake lyes and those who are commanded to stretch forth their voyces like Trumpets and reprove the iniquity of their people shall sow Cushions under their elbowes and cry peace peace unto them no wonder if that people be lulled asleepe in a carnall security The Remedy against this is to pray unto God for faithfull Pastors and to endure those patiently who reprove our sinnes and labour to rowse us from the bed of security and if we have those who speake peace unto us not to take it upon trust or their bare words but diligently examine our selves by the word of God and see whether the Lord speake peace unto our consciences or whether we be of that number unto whom the Prophet from the Lord saith There is no peace Esa 41. § 2. So shall the comming of the Sonne of Sect. 2 man be How manifold is the comming of Christ Quest First some say that there is a double comming Answ 1 of his to wit I. By-past which Comming the Jewes understood not And II. To come which Comming we expect and looke for August super 9 Psalm Now the difference betweene these is this the first Comming was in the flesh the second is unto Judgement the first was for the manifestation of the truth and for freeing us from sinne and for the drawing of of us unto God but the second shall be for the judging of all men Thom. Aq. 3. part qu. 1. art 6. ad 3. qu. 36. art 1. qu. 40. art 1. et Chrysost super illud Iohannis Non misit Deus silium suum ut judicet Secondly others Gerson vero part 2. Serm. de Answ Verb. Dom. Matth. 11.28 Venite ad me omnes c. et Pelbart Lib. 3. Rosarii Theo. say that there is a fourefold comming of CHRIST namely I. His comming in the flesh Hence it is said John 1. The word was made flesh and he came unto his owne and his owne received him not II. His comming into the mind and of this he speakes Iohn 14. If any man love me we will come unto him that is not onely God the Father and God the holy Ghost but also God the Sonne III. His comming unto the death of man as Mark. 13. Watch and be prepared for yee know not the houre when the Sonne of man will come namely to call you unto death IV. His comming unto the finall judgement and of this he speakes Luke 21. Then shall ye see the Sonne of man comming in his glory Now this last Advent is a happy comming unto the good and godly for then shal they be made partakers of everlasting happinesse but a miserable and most unhappy comming to the wicked and ungodly for then shall they be condemned and bound over unto eternall torments for ever and ever Mat. 25.41 VERS 42. Watch therefore for ye know not what houre your Lord doth come Vers 42 Our Saviour by an unanimous consent of all Interpreters speaketh here of the day of Judgement but because there is a particular Judgement of every particular person at the day of death and a generall judgement of all men and women in generall at the last day therefore some apply this that neither unfitly nor unprofitably unto the houre of death and some unto the day of Judgement of the last more amply by and by and of the first briefly from this verse Christ giues us here to understand that we are altogether uncertaine of the day and houre when he will come to call us either to death or judgement and therefore because we are sure that he will come but unsure when we must watch and prepare our selves against his comming to call us unto death Observ In a word we must daily expect death and duly prepare to eâ—tertaine and welcome it when it comes because we are altogether ignorant when the Lord by death will call us unto judgement Quest 1 Why hath the Lord hid the day of death from us and ordained that it should be unknowne and uncertaine unto us Answ 1 First God hath decreed that the houre of death should be uncertaine unto us for this end that we might live the more holily and purely For it is a great folly for a man to live in that estate or manner that he would not dye in that is to live in sinne when he would not dye in sinne seeing that death may come unto him every moment And therefore in regard of this great uncertainty of the time of our dissolution there is great reason that our lives should be holy and pure as we desire our
deaths to be Answ 2 Secondly the day o death is uncertaine for this end that we might doe the more good unto others if we knew how long we should live we should be the more carelesse to helpe and relieve others and the more prone to live wholly unto our selves And hence the Apostle exhorts us while we have time to doe good as if he would say we are not sure how long we shall live and what good we do unto others we must doe while we live and therefore while it is said to day we must doe good to others and not live wholy to our selves Quest 2 How is death to be expected Answ Not onely patiently but joyfully desiring and praying for it Bring oh Lord my soule out of prison Quest 3 Why must we desire death and not rather feare it Answ 1 First because so long as we live here the soule remaines in the body a darke dangerous and obscure Dungeon Hence Iob saith we are involved in darknesse and replenished with misery and labour and so long as we live we are subject to many evils Answ 2 Secondly death is to be desired and not feared because after death we shall praise please and serve God more cheerfully and perfectly then we can in this life And Thirdly because we shall be more happy in heaven then we can be in Earth And therefore if we desire perfectly to be freed from all evill and perfectly to injoy whatsoever is good and perfectly to obey and serve our God we must then desire and not dread death because then and never till then shall these truly and perfectly be VERS 44. Therefore be ye also ready Vers 44 for in such an houre as you thinke not the Sonne of man commeth § 1. Therefore be ye also ready Sect. 1 Our Saviour speakes here of their preparation and expectation of the last Judgement wherein there are two things observable to wit First the persons exhorted Yee Secondly the thing whereunto they are exhorted First from the persons exhorted three things may be observed namely I. Although the Disciples and Apostles of Christ Obser 1 to whom he now speakes were holy righteous and good persons forsaking all things to follow the Lord of all things Iohn 6.66 Yet even they are admonished of the day of Judgement to teach us That the godly are to be warned to prepare themselves against the day of Judgement Why must the godly be admonished hereof First because the day and time is uncertaine unto Que. 1 all and therefore all should be admonished to Answ 1 prepare themselves Secondly because the good are prone to neglect in tanto the expectation thereof and preparation Answ 2 thereunto carrying a body of sinne and corruption about them so long as they live here and therefore it is not needlesse a whit to admonish them thereof II. Although Christ knew that his Disciples should be safe and saved at the day of judgement Yea had foretold them that they should sit on twelve Thrones then to judge the twelve Tribes of Israel Chap. 19.28 Yet he doth exhort them to expect it and to prepare for it To teach us That it is needfull to exhort the best to prepare themselves Obser 2 against the great day of judgement III. Although the Apostles lived many hundred years before the day of Judgement yet Christ exhorts them to prepare themselves for it and to expect it To teach us That a frequent expectation of the last day and Obser 3 a fitting preparation against it is fit and convenient for all generations and ages of the world Secondly the thing whereunto they are exhorted is to prepare themselves Be ye ready that is as is expounded verse 42. Be ye watchfull To teach us That we ought to be principally carefull that Obser 4 the day of the Lord come not upon us unawares Marke 13.37 Why must we be thus carefull to watch wait Que. 2 for and prepare our selves for the day of the Lord Answ 1 First because it is a matter of the greatest moment for if the day of judgement should come upon us unawares and unprepared we should then suddainly loose Earth Heaven God and all good things and be made partakers of horrour Hell the wrath of God and all evill things Secondly because none can escape the day of Answ 2 the Lord therefore all should carefully wait for it The truth of this appeares thus I. God is not blind neither can he be deceived Galath 6.7 For at the last day the Bookes shall be opened Daniel 7.10 wherein the names and actions of all persons are written II. Sathan will accuse all and because his time is then at the last period he will rage the more and more vehemently prosecute all wicked men with hatred and malice III. The conscience of every wicked man will cry against him and the mouth thereof then will not be stopped And therefore it is unpossible that any wicked man should escape that day seeing every wicked man hath so all-seeing a Iudge and so clamorous a witnesse and so malicious an accuser Que. 3 What is here required of us Answ 1 First we must take heed of security and carelesnesse seeing that Sathan is so watchfull 1 Pet. 5.8 Secondly we must meditate alwayes of the day of Judgement that is both of the uncertainty thereof and also of the sudden comming thereof and likewise of the nature thereof Quoties diem illum considero toto corpore contremisco sive enim comedo sire bibo sive aliquid aliud facio semper videtur illa tuba terribilis sonare in auribus meis Surgite mortui venite ad judicium As often saith Hierome upon Matth. as I consider the day of Judgement my whole body trembles yea whether I eate or drinke or what else soever I doe me thinkes I heare that terrible Trumpet sounding in my eares Arise yee dead and come to judgement Answ 3 Thirdly wee must examine our selves by the Purity of that law and word of God by which we shall then be judged and see whether our actions will endure the tryall of that fire and touch of that Lydius lapis or touchstone Sect. 2 § 2. For in such an houre as you thinke not of the Sonne of man commeth Quest 1 How many things are observable in these words Answ Two to wit First the comming of Christ wherein there is First the certainty thereof wherein there is First the person The Sonne of Man 2ly the action He shall come Secondly the Effect thereof Quest 2 Secondly the time of his Comming which shall be I. Unknowne And. II. Sudden And III. Unexpected Answ First Quis Who shall come The Sonne of man that is CHRIST observe here that many names are given unto him but the holy Ghost useth this The Sonne of man when he speakes of the humane nature Here therefore he meanes that CHRIST shall come in his humanity and hence would teach us Obser 1 That CHRIST shall really and verily come in
labouring that the long suffering of God may lead us to repentance for otherwise with the fruitlesse Fig-tree we shall be cut downe Luke 13.9 and with the unprofitable thornes and thistles we shall be cast into the fire Hebr. 6.8 And therefore we ought seriously to ruminate and remember these few things to wit I. How long God hath spared us and with-held his just judgements from us II. How often and how long we have provoked the Lord unto anger by our sinnes III. How small time for any thing we know remaines behind to glorifie our God in and to worke out our owne salvation and to repent us of our sinnes IV. How suddainly the Lord comes viz. like a thiefe in the night when we expect him not V. Why he will come when he comes namely to take account of us and to punish us with everlasting fire if he find us in our sinnes VI. We should seriously consider how long we intend to continue and proceed on in our sinnes and when we meane to loath and leave them whether we resolve to live in sinne and dye in iniquity or not Or whether we thinke it probable that although we spend our lives in disobedience and rebellion against God yet he will accept of us at our death § 2. The Lord of those servants commeth Sect. 2 Who is this Lord Quest 1 God or rather JESUS CHRIST For First this Lord punisheth with perpetuall pains Answ verse 20. And Secondly is called the Sonne of man verse 31. Who although he deferre his comming a long time yet he comes at last to teach us That although the Lord seems to procrastinate his coming yet he will certainly come Observ Read Gen. 15.14 Nahum 1.2 Psa 50.21 Deut. 32.37 Psa 7.12 and 78.66 Esa 30.18 c. Ierem. 51.56 Now the reasons hereof are these two viz. First because the Lord doth not spare for ever but onely for a time And Secondly because he should not be just if he did not punish rebels at the last Psal 12.5 Quest 2 Whom or what will God judge at the last Answ 1 First every Nation Matth. 25.32 that is both those who are under the Law and those who are without Law Rom. 2.15 And Answ 2 Secondly every man that is both high and low rich and poore Master and Servant Parents and Children Read Revelat. 6.15 and 19.18 and 20.13 15. and 7.3 c. and 17.14 and 19.9 and 21.27 And Answ 3 Thirdly all sinnes whether publike or private great or small externall or internall for both God and Sathan and the conscience of wicked men will accuse them therefore nothing shal escape either unseen or uncensured or unpunished Rev. 20.12 Sect. 3 § 3. And reckoneth with them Quest 1 When will this reckoning be Answ God threatens all sorts of sinnes with all sorts of punishments but principally with eternall and this place seemes to speake of the finall judgment because eternall rewards are promised verse â—1 23 30. Quidam de longanimitate Dei at mihi videtur Resurrectio quoque significari Chrysost s Quest 2 What must we give account of at the last day Answ 1 First of our selves Rom. 14.12 that is of those things which we have done in this life 2 Cor. 5.10 Answ 2 Secondly of those gifts and graces which were given unto us and this the Text speakes of for he reckoneth with them about the Talents which were betrusted unto them For the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is also to be read Matth. 18.23 24. where and every where it signifies to render an account or to make up a reckoning Computare How manifold is the spirituall account or reckoning Twofold namely either First of men amongst themselves and this is twofold to wit either I. When a man reckons with his neighbour whom he hath offended and this is called satisfaction II. When a man reckons with himselfe and this is threefold viz. First when a man computes and counts his afflictions as Rom. 8.18 and 2. Cor. 4.17 And Secondly when a man computes and counts his pleasures as Philip. 3.8 c. And Thirdly when a man computes and counts his perseverance in labour Mat. 18.23 But this present portion of Scripture speakes of none of these therefore I passe them Secondly of men with God and this is twofold namely either I. When men give account unto God for others that is those who are under their charge as Acts 20.28 and Hebr. 13.17 Or II. When we give account unto God for themselves and those graces and gifts which the Lord hath bestowed upon them as Rom. 14.12 and 2. Cor. 5.10 And of this the Text speakes Whence we may learne Observ That the time will come when we shall give an account unto God both of our workes and gifts Luke 16.2 For the better confirming of this mark these three things to wit First that all things we have are given us by God and therefore he may call for them and call us to account for them when he pleaseth Iob 21. Secondly those things which we have are not given but onely lent unto us by God and therefore he may justly call us to account for the use of them Levit. 19.9 Thirdly God hath lent us those things we have not to lye idle by us but to improve and augment 1 Cor. 12.7 All gifts and graces are given to profit withall that is I. Spirituall graces are given for augmentation and increase 1 Peter 2.2 II. Other gifts good things are given for the helpe of Spirituall graces that is either First Vt adjumenta as helpes and thus wisdome and memory are given for the greater increase and furtherance of piety and Religion and externall good things are given for the better quieting of the mind shewing forth of the works of charity Secondly Vt solamina they are given as comforts that the mind being employed intently in the service of the Lord it may be refreshed and the spirits supported by a moderate use of the refreshments afforded Who are here to be taxed Quest 4 Those who thinke themselves full and whole Answ and absolute possessers of those things which they injoy whereas they are but onely Stewards and dispensers and betrusted with them by God for some end or use For what end or use doth God give Riches and temporall things unto men Quest 5 First for his owne glory for he hath made all Answ 1 things and he doth all things for his glory and so should we doe 1. Cor. 10.31 Colos 3.17 wherefore we must examine our selves how we glorifie our God by those things which we injoy Secondly for their good that they may be the Answ 2 more carefull to increase in holinesse and in all vertuous qualities Thirdly for the example of their brethren that by Answ 3 their good and religious use of riches others may be incouraged to doe good in the like kind and to communicate to the necessities of the Saints Fourthly for the
Captaines before them to the battell So David was anointed amongst the midst of his brethren to be their Captaine and King 1 Samuel 16.13 Secondly there was Vnguentum convivale an ointment used at Feasts Eccles 9.8 Thirdly there was Vnguentum funebre an ointment used at Funerals and unto this hath our Saviour reference in this place VERS 17. Now the first day of the Feast of unleavened Bread Vers 17 the Disciples came to JESVS saying unto him Where will thou that wee prepare for thee to eate the Passeover Quest How many wayâ—s is this word Passeover used in Scripture Answ Divers wayes namely Sometimes it is taken First for the whole weeke of unleavened Bread thus Act. 18. it is said That after the Passeover Herod intended to bring forth Peter unto the people Secondly for the day which followed the Even wherein the Paschall Lambe was eaten that is for the fifteenth day of the first Moneth Thus St. Paul saith The feast day of unleavened bread which is called the Passeover did approach Thirdly for the houre of the killing and eating of the Paschall Lambe according to that of St. Marke After two dayes was the Passeover and the feast of unleavened bread Fourthly for any bread or meat which the Jewes eate during the feast of the Passeover Thus St. Iohn saith The Iewes would not enter into the Iudgement hall lest they should be defiled but that they might eate the Passeover Iohn 18.28 Now here by Passeover Iohn doth not understand the Paschall Lambe but unleavened bread which they were to eate for the space of seven dayes And which it was not lawfull for them to eate except they were cleane according to the Law now to have entred into Pilates house would have defiled them Fifthly for the Paschall Lambe it selfe Sixthly for Christ who was figured by the Lambe 1 Cor. 5.7 Carthus s VERS 20. Now when the Even was come Vers 20 he sate downe with the twelve Whether was it required of the Iewes by the Lord to stand at the eating of the Passe-over or to sit Quest First Pererius s Exod. 12.8 thinketh Answ 1 that standing was none of the Ceremonies enjoyned because our Saviour Christ did sit at the Passe-over as St. Matthew here expresseth Secondly Philo whose judgement is somewhat Answ 2 to be credited concerning the rites of the Hebrewes thinketh that they stood at the Passe-over lib. de sacrif Cain Abel Thirdly it is cleare that they stood by the other Answ 3 rites used in the Passe-over namely the girding of their loynes and the holding of their staffe in their hands and by the reason which is added Because they did eate in hast Now he that standeth is more ready to goe then he that sitteth and he which sitteth hath no need to stay his hand upon a staffe Yea the Apostle saying Stand therefore and your loynes girded about Ephes 6.13 seemeth to allude to this ceremony Fourthly and though our Saviour did sit at the Answ 4 Passe-over yet this sheweth not that the Jewes did not then stand but that it was no perpetuall ceremony onely prescribed for that time as the rest belonging to their habite which were likewise omitted by our Saviour Fifthly Jt is the opinion also of the Hebrewes Answ 5 that they were first to stand in the eating of the Passe-over in token of their servitude in Egypt for servants used to eate their meat standing And Simler in Exod. 12.8 is of opinion that CHRIST first stood till the Passe-over was eaten and then sate downe at the rest of the supper for it was lawfull after the eating of the Passe-ouer to use other meats to make an end of the feast as our Saviour also did But it appeares to be otherwise by this our Evangelist that our Sauiour did sit at the eating of the Passeover as in this verse When the Even was come he sate down with the twelve Wherefore it is not otherwise to be judged but that standing at the Passeover was a rite onely prescribed at that time Vers 22 VERS 22. And they were exceeding sorrowfull and began every one of them to say unto him Lord is it I Quest Why were the Disciples thus sorrowfull Answ 1 First they sorrowed for the approaching death and most impious delivering and betraying of their Liedge loved and innocent Lord. Answ 2 Secondly they were sorrowfull because euery one feared himselfe knowing that it was impossible that their Master should lye but it was possible enough that through humane frailty they might fall into such a gulfe and horrible impiety Answ 3 Thirdly they greeved that there should be one so wicked amongst them as to betray his owne Master for the offence of one of a congregation doth often reflect upon the whole congregation yet a good colleague or companion doth mourne for his fellowes fault as though it were his owne Vers 24 VERS 24. The Sonne of man goeth as it is written of him but woe unto that man by whom the Sonne of Man is betrayed it had benee good for that man if he had not beene borne Quest Why doth our Saviour say it had beene good for Iudas if he had never beene borne that is if he had never beene Answ 1 First because if he had never beene borne or never beene he could never have beene a Traytour nor listened to any such wicked counselil And it better by much not to be then to be a betraiour of the Lord of glory Answ 2 Secondly it had beene good for Iudas if he had never beene because it is better Non esse then Malè esse not to be at all then to be eternally miserable as he is and shall be for ever for if he had never beene he could never have beene damned Vers 26 27.28 VERS 26 27 28. And as they were eating Iesus tooke bread and blessed it and brake it and gave it to his Disciples and said Take eate this is my body And he tooke the cup and gave thankes and gave it to them saying Drinke ye all of it For this is my blood of the New Testament which is shed for many for the remission of sinnes In these verses is laid downe the institution of the Sacrament of the Lords Supper and therefore J will not handle them particularly by Sections as J doe in the rest but onely propound some generall questions which J conceive are most needfull to be knowne and learnt by those who desire to be worthy and blessed receivers of this holy Sacrament What is that we call the Lords Supper Quest 1 That which Christians are commanded to receive together in their solemne assemblies in remembrance of Christ Or it is the Communion of bread and wine instituted by CHRIST in remembrance of his death Luke 22.19 and 1 Corinth 11.24 33. and 10.17 Whether is the Eucharist a Sacrament being Quest 2 once consecrated though it be neither eaten nor drunken The Papists say Answ that these words being once said This is my body the elements
be Answ 4 not directly expressed as an use of this Sacrament yet it may be collected I. From the covenant of mercy which God in Christ makes with the faithfull And II. From their union and communion with CHRIST Who is fit to receive the Lords Supper Quest 28 He who is carefull aright to prepare himselfe Answ How must we prepare our selves or how may Quest 29 we be made worthy receivers There is a double preparation Answ and a double worthinesse viz I. A generall preparation and a worthinesse of the person II. A particular preparation and a worthinesse of the action First there is a generall preparation and a worthinesse of the person without any relation to the Sacrament For no man hath right unto divine and spirituall things except he be a man of GOD. Quest 30 Wherein doth this general preparation and worthinesse of the person consist Answ 1 First in Repentance wherein there are two things namely Is A purpose of repentance which consists First in a knowledge and acknowledgment of our sinnes for we must labour to see our sinnes and then learne to confesse them unto God Luke 1.75 Rom. 2.25 Iam. 1. Answ 2 Secondly in a condemning of our sinnes and by-past errours Thirdly in a promising and vowing of better things for the time to come II. The Practise of repentance which consists First in Mortification and a dying unto sinne 1 Cor. 9.27 Hebr. 12.14 Colos 3 5 8. Secondly in Vivification and a living unto God the life of faith and grace and new obedience 1 Tim. 6 18 Titus 3.14 Rom. 6 19. Galath 5.22 and 2 Peter 1.6 and Ephes 4. 22. c. unto 5.10 Thirdly in a constant custome and use of both these all the dayes of our lives that is so long as we live we must be carefull to eschew whatsoever is evill and to doe whatsoever is good and to abound therein Galath 5 6. Secondly this generall preparation and worthinesse of the person consists in Faith Reade Iohn 6.47 48. Galath 2 20. Ephes 3.17 For without faâ—th nothing is pleasing unto God Hebr. 11.6 Now three things are required in this Faith to wit I. A knowledge of the promises of the Gospell which comes by hearing of the word Rom. 10.17 And therefore the Saints must be carefull in hearing and reading the Legacies which God hath left them in his Will and Testament II. A beliefe in the promises when we know what the Lord promises unto us then we must beleeve his promises Hebr. 12.6 III. An application of these promises unto our selves for the two former are to be found in divels but not this The evill spirits know what promises God hath made in his word and they beleeve them to be true but they cannot apply them unto themselves And therefore the children of God must never rest untill they can lay hold upon the promises and apply them unto themselves Here observe that there are two sorts of men who apply the promises unto themselves viz. First some without any ground or foundation at all onely out of a bold and blind presumption This is to be taken heed off as a thing of greatest perill Secondly some from a true solide and warantable foundation namely I. Because the Spirit of God witnesseth unto their hearts that they are the members of Christ and the children of God Rom. 8.15 16. Gal. 4.6 II. Because they shew forth the fruits of repentance and conversion in their lives and conversations serving God in sincerity though not perfectly For the tree is knowne by his fruits and by the fruits of the Spirit Galath 5.22 the testimony and evidence of the Spirit is knowne to be true To whom may these two parts of this generall Quest 31 preparation and worthinesse of the person be fitly applied First they may be applied to the Prophane person Answ 1 who from them may leâ—rne three things viz. I. They hence may see themselves to be miserable and that First by confessing and acknowledging of their sinnes Proverb 28.13 and 1 Cor. 11.31 and 1 Iohn 1.9 Secondly by respecting and looking unto the end of sinne namely eternall death and condemnation Psal 9.17 Esa 2.19 Luke 23 30 Rom. 2.4 1 12. and 6 24. and 1 Cor. 6.9 Hebr. 10.31 and 12 29. Revelat. 6.16 Thirdly by trembling and quaking throgh the danger they have brought themselves in by reason of their sinnes yea if a wicked man could but see the sword of vengeance which hangs over his head he would then certainly feare and tremble exceedingly 2 Cor. 7.9 10. II. When they are brought into this feare or danger then let them come unto CHRIST and that First humbly and with dejection like Nehemia Chapt. 9. and Daniel 9. and the prodigall child who blashed and were ashamed by reason of their transgressions Secondly they must pray fervently from their hearts desiring the intercession of Christ and the participation of his blood Thirdly they must then hope in his helpe and mercy 1 Iohn 2.1 For he who is truely ashamed and confounded for his sinnes and prayes frequently and fervently that CHRIST would be graciously pleased to mediate and intercede unto God his Father for him to wash him with his most precious blood and to reconcile him unto himselfe in and through CHRIST may confidently hope to find favour at Gods hands according to his most gracious promises And III. Then they must come unto this holy Sacrament as a seale of their repentance and Gods mercy but of this afterwards Secondly these parts of the generall preparation may be applied to the Morall man who from hence may learne two things namely I. To condemne and renounce his owne righteousnesse Now hereunto three things are required of them to wit First they must know and acknowledge that they may doe some good workes but they can doe none well Matth. 6.2 5 6. Luke 18.14 Because they are as yet without CHRIST Secondly they must know that their workes are not in CHRIST nor performed in faith nor such as are wrought by the faithfull and spirituall man Here observe a foure-fold difference betweene the workes of the Morall and Spirituall man I. They differ Origine in the very beginning For First the workes of the Morall man proceeds either from nature or reason or the example of some or from judgement approving such or such a thing to be good But Secondly the workes of the Spirituall man proceed from the internall motion of the Spirit of God against which nature rebels and struggles Rom. 7.23 Gal. 5.17 II. They differ Fine in the end For First the workes of the Morall man are done hypocritically and for vaine glory or else for customes sake or tradition or the pleasing of men or the like base and by-ends But Secondly the workes of the Spirituall man are wrought either out of a desire to glorifie God thereby or to approve our faith or at least out of a necessity of obedience which we owe unto God Ephes 2.10 and 1 Pet.
thus preaching is profitable for our instruction in the nature of the Sacrament for our preparation unto the Sacrament for our admonition to performe what we promise in the Sacrament and for our consolation if we pay our vowes unto our God which we have behight Fourthly J therefore conclude and determine Answ this question thus I. That it is principally necessary that first we should be taught before we communicate of these sacred mysteries For if this Sacrament must not be administred to Infants who are not able to discerne of the Lords body then certainly neither ought it to be communicated to those who are as ignorant and stupide as Infants are II. Preaching doth not seeme to be absolutely necessary unto the Sacrament Toties quoties or in omni Tunc as often as the Sacrament is administred because then it could not be administred to the sicke at home without a Sermon III. But it is most profitable that there should be a Sermon when the Eucharist is celebrated for these reasons First that thereby we may be taught what we doe and that I. Lest we fall into the Popish and Capernaitish errours who said Will this man give us his flesh to eate For without teaching we might easily fall into the errour of the Corporall presence And II. That we may know the mutuall conditions of the obligation made betweene God and us in the Sacrament that is what God promiseth unto us on his part and what we promise unto God on our parts For it is necessary that those who enter into bonds should know what they seale unto and what covenants they make and this the Lord did admonish his people of when they entred into covenants Exod. 19.5 and Deut. 30.15 c. and 1 Sam. 8.11 Secondly Preaching is profitable before the Sacrament that therby our affections may be excited that is I. That our sorrow may be excited and stirred up for our sinnes which were the cause of the death and suffering of our blessed Saviour II. That our desire may be excited and stirred up for grace and Christ that is that we may long for Christ and his grace which are onely profitable unto us for pardon of our sinnes past and preservation against sinne for the time to come III. That our joy may be stirred up for that great love that God sheweth unto mankind in giving his onely and dearely beloved Sonne to death for their redemption and for that hope which we have that he died for our particular sinnes and rose againe for our Justification It is necessary before we come unto the Lords Table that we should be admonished of all these now how can we better be admonished of them then in and by the preaching of the word of God Thirdly preaching is requisite before the Communion because great is the danger that they incurre that abuse or profane it or come not lcoathed with a wedding garment thereunto 1 Cor. 11.28 29. Matth. 22. Quest What is required in the receivers of this blessed Sacrament Answ Three things namely Preparation Examination and Execution of the two former I have formerly spoken it remaines therefore now onely to speak of the last which respects a threefold time viz. the time Precedent the time present and the time Subsequent First this Execution respects the time precedent or going before the receiving of this Supper wherein two things are wont to be done by the faithfull to wit First a serious Meditation of what they are to undertake and about to doe namely I. They are going to enter into a Covenant with the Lord that is either to renew that Covenant which they have often made or at least to make that contract whâ—ch hitherto they have neglected Now the scope of this Covenant is that they for their parts promise and desire that they may become new creatures 2. Corinthians 5.17 Galathians 6.15 And CHRIST for his part promiseth that he will be theirs 2. Corinthians 6.16 They come unto the Table of the Lord with a desire to be ingrafted into CHRIST Iohn 15.4 and with a purpose for the time to come to shew themselves the godly branches of a holy stocke Romans 11.16 c. II. They come to confesse their sinnes to pray unto God and to praise his name for his infinite mercies therefore that they may doe these things diligently they either doe performe or ought to performe a threefold duty namely First consider how great gaine doth accrew unto them from the death of Christ that the remembrance thereof may make them powre forth themselves in thankefulnesse unto God Secondly they ought to search and inquire out all their sinnes and all the reliques of concupiscence that remaine within them that so they may truly and understandingly confesse their sinnes and blush for their sinnes and crave forgivenesse of all their sinnes Thirdly they must observe the state of their soules principally their wants weaknesses defects and imperfections that so they may desire the supply of them with the greater zeale and fervour III. They come unto Christ and to his Communion they come unto a spirituall Feast and most rich treasure And therefore they whet and sharpen their appetite that they may feed the harder and be fully satisfied with the fatnesse of Gods house For if they be CHRISTS and he theirs if they be worthy receivers of this holy Communion and heavenly banquet then they shall have First remission and pardon of all their sinnes 1 Iohn 2.1 2. and 3.5 And Secondly reconciliation with the Lord their God in and through Christ 2 Cor. 5.19 c. although formerly they have beene enemies and strangers Ephes 2.13 c. Thirdly they shall have preservation from sinne for the time to come the grace of God shall sustaine them in the houre of temptation 1 Samuel 25.32 c. 2 Corinth 12.9 Fourthly they shall have an increase of grace and strength in the inward man they shall have both power to will and doe Philip. 2.13 Rom. 7.25 And Fifthly a Communion of both the natures of CHRIST that is both of the humane nature and also of the divine 2 Peter 14. and 1 Iohn 1.3 Yea Sixthly they shall be made partakers of life eternall Rom. 6.23 and 1 Peter 1.5 Now these things the worthy and faithfull receiver may expect and ought to desire with all his heart soule and spirit Secondly after the Meditation of the worke which we are to undertake followes the fitting and preparing of our selves for these things above mentioned and that three manner of wayes viz. First by sequestring of our selves from all worldly imployments and distractions if it be possible the day before we are to receive Secondly by corroborating and strengthning our meditation by fasting For this I. Expels and drives away all sluggishnesse dulnesse and idlenesse And II. Sharpens the mind unto meditation and examination of our wants and weaknesses And III. Doth singularly helpe and further us in prayer For as empty vessels sound the loudest so
And therefore great reason there is that we should submit our wils to the will of God rather then draw God to our desires Quest 3 What is here required of us Answ 1 First we must beg nothing peremptorily but alwayes pray with this submissive limitation Father not as I will but as thou wilt 2 Chron. 20.12 Romans 1.10 Hebr. 13.21 Answ 2 Secondly we must desire nothing immoderately but moderate our most holy affections as for example I. We must be moderate in our desire of death and corporall dissolution not like Elias 1 King 19.4 Although with St. Paul we must desire to be dissolved Philip 1.23 yet this desire must be accompanied with a patient waiting untill the Lord opens the prison dores II. We must be moderate in our mourning and lamentation for sinne that is although it be a horrible thing for any to be without a true sight and sense of their sinnes yet we must take heed that neither the sight nor sense of them drive us to despaire we must feele our sinnes to be a burden unto us yet we must not sinke under it but patiently brooke it as a corrosive and smarting salve Iob. 7.20 21 and 13 15. III. We must be moderate in our desire to be freed from some tâ—mptation that lyes upon us that is we must warre against it undauntedly and indefatigably as Iacob wrastled all night with the Angell but yet we must be patient untill the Lord please to remove it IV. We must be moderate in our zeale to Gods glory not letting it boyle over or runne beyond his bounds Psalm 74.10 Answ 3 Thirdly in all things we must commit our selves to the good will and pleasure of our good God Quest 4 How manifold is the will of God Answ Two-fold namely Revealed and Concealed or secret and disclosed First sometimes the will of God is Revealed that is he shewes us what his will is and here patience is required of us 2 Sam. 12.20 Iob. 1.21 Iohn 18.11 Wherefore two sorts of people are blame-worthy to wit I. Those who submit to the will of God with a distinction thus many will say I am content but I had rather that the Lord had done thus or thus But this we must take heed of and learne absolutely to submit our selves to the Lords will not thinking our selves wiser then the Lord. II. Those who submit to the will of God with murmuring which we call patience perforce they seeme to be contented because they cannot helpe it but if they could they would not be so patient But we must learne in all things to give thankes 1 Thessal 5.18 Secondly sometimes the will of God is Concealed and unknowne now here we must deny our owne wisedome and will and choyce committing our wayes unto the Lord 2 Sam. 15.26 and 1 Pet. 5.7 How must we commend our wayes unto God Quest 5 First some for answer hereunto distinguish betweene Answ 1 Temporall things which are to be neglected and spirituall things which are to be desired and earnestly to be endeavoured for Secondly but the true distinction is in the manner Answ 2 of our care and endeavour Here observe I. Some seeke for temporall and spirituall things negligently and supinely but this is to tempt Gods providence and therefore we must neither be carelesse and sluggish in our honest callings vocations nor in the exercises of Religion and meanes of grace II. Some seeke for temporall and spirituall things industriously and these the Lord crownes Here observe againe what God forbids and what he commands First GOD prohibits these three things namely I. The use of wicked meanes we must not by indirect and evill courses labour to enrich our selves 2 Chron. 15.7 And II. Care we must not be solicitously carefull for the things of this life Matth. 6. And III. Hope in the meanes in themselves for although we must use the meanes which God hath apponited because otherwise we tempt his providence yet we must not trust in the meanes or to the meanes for that is to distrust his providence Secondly the Lord forbids not but rather commands these three things viz I. The use of the Meanes And II. A desire of the end and prayer unto him to blesse the meanes for the obtaining of the wished end And III. Labour and industry 2 King 13.19 that is we must use the meanes for the obtaining both of temporall and spirituall things and wee must desire that God would make them effectuall meanes that by spirituall exercises our inward man may grow up in grace and by corporall exercises and imployments our estate may be bettered for it is lawfull to pray to God for a blessing upon our labours and to prosper the worke of our hands nd lastly we must be industrious both in our temporall vocations and in our spirituall actions and performances Thus J conceive that in these particulars Spirituall and temporall things differ not but onely in degree For First as we must use the meanes for the obtaining of spiritual graces so also for the procuring of temporall blessings And Secondly as we must desire a blessing from God upon the use of spirituall meanes for the obtaining of spirituall grace so also upon temporall meanes the procuring of temporall blessings And Thirdly as we must be industrious in the use of spirituall exercises for the obtaining of those graces which belong unto the hidden man of the heart so also in our honest vocations for the procuring of those temporall things which concerne our being or well being in regard of our outward lives or temporall estates Onely wee must more earnestly desire and more industriously endeavour for Spirituall then Temporall things as is plaine from Matth. 6.33 Hebr. 12.4 Vers 45 VERS 45. Then commeth he to his Disciples and saith unto them Sleepe on now and take your rest Quest What doth our Saviour meane by these words Sleepe on now and take your rest Answ These words may be understood two manner of wayes to wit First Per modum permissionis by way of permission as though he gave them leave to sleepe a little And Secondly Per modum exprobrationis by way of reproofe as if he would say Is it now time to sleepe when my taking and apprehension is at hand And this sense accords best with the following words The houre is at hand and the Sonne of man is betrayed into the hands of sinners verse 45. Vers 48 VERS 48. Now he that betrayed him gave them a signe saying whomsoever I shall kisse that same is he hold him fast Quest Why did Iudas give them this signe or whence was it that he feared they would erre in the Person of CHRIST and apprehend some other in his stead seeing he was so well knowne Answ 1 First some say because Iames the younger was most like unto CHRIST in the lineaments of the body and therefore lest they should mistake Christ and take Iames for him Iudas who knew them both perfectly gave this treacherous
are often in danger to be abused by the wicked unto wickednesse Part. 1. folio 32 b. 33 a. The way of Holinesse is a strait way why and how Pt. 1. floio 413. The difference betweene a Holy carnall and hypocriticall man pt 1. fol. 226 a. Divers necessary questions concerning the kinds necessity meanes measure seat and end or reward of Purity and Sanctity as also who are enemies thereunto pt 1. folio 161 162 163 a. 176 b. 177 a. 416 b. and part 2. folio 276. Holy things are not rashly to be communicated unto any Part 2. fol. 170. What is meant by this word Hallowed pt 1. folio 294 b. Gold Silver Money How many sorts of Money there are part 2. folio 14 b. Good Goodnesse Good things Divers questions concerning the Author of all good things in man and why he gives good things unto man and how good things are abused by man Pt. 1. folio 243 b c. 399. and pt 2. fol. 12. Good in man is the exemplar of God pt 1. fol. 403 a. How manifold Goodnesse is Pt. 1. fol. 425. Gospell Divers excellent questions concerning the Author nature name Penmen Preachers power dignity excellency and efficacie of the Gospell pt 1. folio 3 4 b 55 a. 62 b. 63 a. 126 b. 141. and Pt. 2. folio 83. 207 b. 208 a. 311 b. Questions concerning the receivers embracers enjoyers and heires of the Gospell pt 2. fol. 66 b. 141 a and pt 2. fol. 20 b. 21 a. 84 a 88 a. Questions concerning the hiding revealing and enlargment of the Gospell Pt. 2. folio 87 b 88 90 a. 181 a. In what Language St. Matthew writ this Gospell Pt. 1. folio 5. Wherein the Law and Gospell differ Pt. 1. folio 55 a. 183. 427 b. Grace Profitable questions concerning the necessity excellency measure and meanes of Grace and the labour and paines which must be taken for the procuring thereof Pt. 1. folio 271 b. 400 401. and pt 2. folio 276. What Graces are given unto us for the obtaining of heaven Pt. 1. fol. 81 a. How Grace is ordinarily wrought in great sinners Pt. 2. folio 274 b. 275 a. How and wherein Grace resembles Wine Part 1. folio 504 505. Grace is given undeservedly on our part pt 1. folio 514 b. Gratis Freely How and what the Apostles did receive Gratis and how and what they must give Gratis Pt. 2. folio 12 b. 13. Griefe See Anguish Ground See Field H. HAires Many notable things in these words Your haires are numbred Pt. 2. folio 36 b. Happinesse See Blessednesse Hardning Hardnesse of heart Obduration How God hardens the heart and whom hee hardens and the causes of Obduration and the remedies against it and the misery of those who are hardened pt 2. folio 89 b. 90 91 92. 141 a. and pt 1. folio 459 b. 460 a. Hatred See Detestation Hearers Hearing Divers questions concerning the sorts of Hearers and unprofitable Hearers and the signes and duties of good Hearers Pt. 1. folio 70 b. 75 b c. 127 a. 166 b. 178 b. 437 438 a. 441 a. 524 b. and pt 2. folio 10 b. 84 b. 87 a. 104 b. 138 b c. 147 148 149 b. 162 a. 300 b. Divers questions concerning our unwillingnesse to Heare and the necessity impediments and benefits of hearing and the fruits we must shew of our hearing pt 2. folio 57 b. 68 69. 138. 142 a. 147 b. 161 b. Heart Why the Heart is the seat of all true purity pt 1. fol. 163 a. Who serve God but not with the heart pt 1. fol. 163 b. The lust of the Heart is sinne pt 1. folio 223 b. Heathens See Gentiles Heaven Divers profitable questions concerning Heaven viz. whether there be a Heaven and the joyes thereof and the way and meanes thereunto and the difficulty of comming thither and who come unto Heaven pt 1. folio 141. 265. 300. 304 b. 305. 341 b. fine c. 351 352 353 354 355. 412 413 414 a. and pt 2. folio 135 a. 116. 195 b. 196. 252 253 254 255. Why and how the Heavens were opened when Christ was baptized pt 1. folio 81 a. What graces are given unto 〈◊〉 for the obtaining of Heaven part 1. folio 81 a. God is perfectly obeyed in Heaven pt 1. fol. 304 a. Heavenly things by farre are â—â—re excellent then earthly Part 1. fol 329 b. Hell Divers questions concerning the meaning of this word Hell and of the torments thereof and what the Scripture expresseth and what it conceales concerning Hell pt 1. folio 202 a. 430 b. 431 a. 432. 481 b. 482. and part 2. fol. 35 b. 214 a. 281 b. Helpe Succour We should helpe one another unto Christ part 2. folio 119 b. Heremite See Eremite Heresy See Error Herod Divers questions concerning the time wherein Herod lived and his feare fraud folly idlenesse life and death pt 1. folio 23. 28 b. 32 a. 33 a. 46 a. 48 b. Whether Herod did well or not in consulting with the high Priests and Scribes part 1. fol. 30 b. Why the Lord suffered Herod to know where Christ was borne part 1. folio 31 a. Three Herods mentioned in Scripture pt 1. fol. 150. What the sinnes of Herod were which Iohn reproved pt 2. fol. 152 a. Whether Herod was originally accessary to the death of Iohn part 2. folio 153 a. Hierusalem Jerusalem What prodigious signes preceded the destruction of Jerusalem Pt. 2. fol. 309 b. Hill Mount Mountaine Why Christ went up to the Mount to preach part 1. fol. 134. What the Hill is upon which the Church is built Pt. 1. fol. 174. Divers questions concerning Mountaines Pt. 2. fol. 175 b. 176. Holinesse See Godlinesse Honesty Honesty and honest dealing betweene man and man is commendable pt 1. folio 405 b. Honour See Dishonour Hospitality How many sorts of Hospitality there is and why Christians must be given thereunto Pt. 1. folio 154 b. and part 2. folio 56 b. 333 b. Houre What and how manifold an houre of old was pt 2. f. 257 a. Humiliation See Contrition Humility Divers questions concerning the degrees fruits benefit and kinds of Humility and why we must be humble and whether all humility be good or not Pt. 1. fol. 74 b. 75. 141 142 a. 466 a and 493 â— and part 2. f. 107. Hunger Thirst There is a threefold Hunger and Thirst Pt. 1. folio 147 148 149. Hypocrites Hypocrisie Questions concerning the markes and reward of Hypocrites and the kinds of hypocrisie why it must be avoided Pt. 1. fol. 33 b. 34 a. 71 b. 226 a. 341 b. and pt 2. folio 136. 179 b. 244 a. 295 a. What things are common to the Hypocrite and the sincere professor Pt. 2. folio 135 b. 324. I. IArres See Contention Idolatry Idols Idolatry provoketh the Lord to cast off Nationall Churches part 2. folio 6. Jerusalem See Hierusalem Jesus Of the derivation and signification of the name JESUS part 1. folio 17. Jewes Divers questions concerning the misery and impiety of the
the truly humble and humbled Quest confesse and acknowledge their sins First because they rejoyce to have escaped Answ 1 from sin and the snares of Sathan olim haec meminisse juvabit as we see in Saint Paul I was a reviler and I was a persecuter but blessed be God I found mercie 2 Tim. 1.13 Secondly because the light which is in them Answ 2 doth reprove and make manifest their sins Ephes 5.13 which before they neither saw nor knew § 3. Sitting at the receit of Custome Sect. 3 What is meant by Matthews sitting at the receit Quest 1 of Custome The holy Ghost would hereby have us know that he was a Publican as Mat. 10.3 Luke 5.27 Answ What is observable in these Publicanes Quest 2 First the word Publicanus a Publican is derived Answ 1 a Publicis quia publicis utuntur publica vectigalia c Perott Calep. ex Vâ—p because they gathered up the common Tolls Customes and Tributes Answ 2 Secondly their condition estate and rank was two-fold viz. either I. Among the Gentiles and thus the calling of a Publican was a very honorable and high calling for in time past among them Publicans were of the highest and chiefest orders of Knights f Alex ab Alex. pag 107. Calep. So Cicero pro Planco saith Flos equitum Romanorum ornamentum civitatis firmamentum Reipublicae PublicanoruÌ„ ordinâ— continetur The Publicant were the prime of the Roman Knights the ornament of the City and the chiefest stay and supporters of the Common-wealth If we reade Iosephus 12 4. fol 324. he will tell us how all the chief mâ—n of all the Cities both of Syria and Phaenice came to Ptolomy to buy the Customes and Tolls Or II. Among the Iews and thus the calling of a Publican was most base despicable and contemptible and in this consideration our Saviour doth oppose them so often to the Pharisees Mat. 5.46 and 21.32 and 18.17 and Luke â—8 13 For First it was an unworthy thing for the Jews to pay Tribute to the Romans who were Gentiles Mat. 22.17 for they s they said to Christ were never servants or in bondage to any man Ioh 8.33 Secondly it was a more unworthy thing for the Jews to serve the Gentiles in so base and vile an employment as this yea in a calling which was injurious unto them And yet many of these Publicans who gathered up the Taxes and Tributes for the Gentiles were Jews as we may see in Matthew who was a Publican although a J w. Thirdly none usuall undertook this employment except onely either I. Those who were of the lowest and basest sort of the common people Or II. Those who were of a corrupt life and of unbridled libâ—rty wherefore they are called Publicans and harlots in the next verse as also chap. 11.19 and Luke 18.13 Fourthly these Publicans carried themselves covetously and greedily in their places yea unjustly and cruelly Luke 3.13 and 19.8 And therefore for these regards they were justly contemned hated and despised of the Jews Answ 3 Thirdly it seems that there were two sorts and kindes of Publicans to wit I. Redemptores those who farmed the Customes Tolls Taxes and Tribute of the Romans now these were more noble or of a higher rank and quality and such a Publican I conceive Zacheus to have been because he is called Princeps Publicanorum the chief of the Publicans Luke 19.2 II. Collectores Exactores those who gathered this Toll or Tribute either up and down in Markets or at Bridges or the like now these were of the lowest sort of the people and for the most part were greedy and unjust and of this sort of Publicans I conceive this our Evangelist to have been § 4. And he saith unto him follow me And he Sect. 4 arose and followed him We may from hence observe two things to wit First whom Christ cals Secondly what sort of people the Apostles were First we may observe what manner of persons Observ 1 Christ cals and converts not Pharisees but Publicans to teach us that the lowest among men are sooner called and converted unto God than the highest or the poor and abject before the rich and great ones of the world 1 Cor. 1.26 Mat. 21.31 Acts 9.1 Why are the inferiour sort of people sooner Quest 1 called home unto God than are the superiour First not onely because the judgment of man Answ 1 is corrupted and therefore without cause contemns and despises Christ and Religion as John 7.48 The Rulers and the Pharisees would not beleeve on Christ Secondly but rather because the conscience Answ 2 being depressed is the better prepared unto Repentance and conversion Luke 18 13. when men see nothing but their sins and themselves to be miserable then they are sooner perswaded to confesse their sins and to leave them and to repent of them as 2 Sam. 12.14 On the contrary a good opinion of our own wisdom knowledge and goodnesse doth hinder us from confession contrition and conversion as Luke 18.11 Iohn 9 41. Because the whole need not the Physitian but the sick onely How must we truly deject debase and humble Quest 2 our selves that so Christ may please to call and convert us First let us confesse and acknowledge that Answ 1 hitherto we have been asleep dreaming onely of grace and goodnesse there being indeed no such thing in us as yet Esa 29.8 The frantick man thinks not himself sick and therfore it is a good sign when a man feeleth and acknowledgeth his sicknesse Secondly let us confesse that hitherto we are Answ 2 full of sin and that we cannot cease to sin so long as we are naturall 2 Pet. 2.14 for miserable are those blinde souls who do not see their sins Thirdly let us acknowledge how we are Answ 3 wholly taken up with the world all our care being about and all our labour for worldly things Psal 127.1 c. spirituall things being wholly neglected by us Fourthly let us confesse that without in our Answ 4 lives there is no good thing the best works we do being but like airy smoke or idle dreams or performed for some private ends Fifthly let us acknowledge that within in Answ 5 our hearts all is amisse for I. Neither is our Repentance solid but either First intentionall vult non vult piger we resolve to repent but resolve not when and therefore it is procrastinated and delaid from day to day Or our Repentance is Secondly temporary during for a time and afterwards returning with the dog to his vomit and with the swine to his wallow 2 Pet. 2.20.21 II. Neither is our faith lively for carnal perswasions will not cause us to rejoyce with that joy unspeakable and glorious nor give us that peace of conscience which passeth all understanding III. Neither can we solidly desire and hunger after Christ a naturall man may with Balaam desire to die the death of the righteous and desire that Christ may be his Saviour but not