and unbeseeming words or commit the least sinnes For they that despise these despise the Lord whose servants they are and slight the words of Christ who hath here pronounced such Pure Blessed Secondly some violate this precept which injoines Purity of life in practise and these are either first they who live a wicked life Or secondly Obiect 1 they who mixe good with evill First they transgresse here who leade a wicked and impure life But some will say there are none pure but all men are polluted and therefore who can bring a cleane thing out of an uncleane a Iob 14.4 who can say I have made my heart cleane I am pure from my sinne b Pro. 20.9 that is none and therefore if any man say he sinnes not or pollutes not himselfe by sinne he is a lyer c 1 Ioh. 1.8.9 Answ Wee distinguish betweene a Simple and respective purity which differ thus the simple puritie is perfectly pure the respective puritie is sincerely pure the first is of and by workes and therefore wee grant that there are none so pure in this life the second is of faith which first applies Christ unto us then secondly assures us that all our sinnes in Christ are pardoned and thirdly workes sincerely by love and this purity is in the faithfull and should bee Quest 5 sought for by all Answ 1 But how is this respective puritie acquired First not by nature or by any strength in our selves for naturally the very thoughts and imaginations of our hearts are evill and that continually d Gen. 8.21 yea the heart is deceitfull above all things and desperately wicked e Ierem. 17 9. wherefore Paul confesseth the law is spirituall but I am carnall sold under sinne f Rom. 7.1 14.15 and cannot do the good which I would but doth the evill which I would not Secondly this puritie is procured by faith Answ 2 and grace thus the Apostle saith God put no difference betwixt us and them purging and purifiing our hearts by faith g Acts 15.9 whence it is evident that we have not our purity and holinesse from our selves but from Christ who was made unto us Sanctification 1 Cor. 1.30 and who delivers us from sinne and Sathan Rom. 7.25 Who must labour to acquire this purity Quest 6 First some answer that there are not many Answ 1 who neede endeavour after this sanctitie it belonging onely to a few to wit to Magistrates Ministers and old men but this is false Secondly purity belongs unto all and therefore Answ 2 all must strive for it as for example first it appertaines unto young men they must remember their Creator in the daies of their youth for if that be spent in impurity they must answer it at the great day h Eccles 11.9 and 12.1 Secondly sanctitie belongs unto old men and therefore Saint Iohn writes unto them to put them in minde of it i Ioh. 2.13 Thirdly it appertaines unto husbandmen who must bee as carefull to plow up the fallow ground of their hearts as to till their fields k Ier. 4.4 Fourthly it belongs unto the simple and foolish and therefore Wisedome calles and admonisheth them to turne from sinne unto the service of the most High l Prov. 9.4.6 and 1.20.21 Fiftly it belongs unto the rich to be pure and unspotted otherwise their riches cannot preserve them from hell as we see in Dives Luke 16. Sixtly it belongs unto Kings and Monarches for Tophet is prepared of old it is wide and large yea for those Kings is it prepared whose lives are impure and wills not subject unto the will of God m Esa 30.33 And therefore David admonisheth them that although they bee like Gods on earth yet they shall fall like men into pardition except they labour to bee pure and to participate of that divine nature n 2 Pet. 1.4 Thus it appertaines unto all to be pure and holy because every soule that is not circumcised shal be cut off Secondly they erre here in practise who mingle Bonum malo Corne and Cockle wheate and chaffe good and evill together that is they who obey in some things onely like Agrippa who was halfe perswaded to become a Christian or Herod who did many things but not all and abstained from some sinnes but not from all o Mar. 6.20 But some will say who can performe all things that are required of them who can doe all Obiect 2 that God bids or eschew all that he forbids We cannot obey God in all things perfectly Answ but we may sincerely and that in these two things First in Resolution wee should resolve to serve God in singlenesse of heart and purpose to leave and forsake whatsoever is displeasing unto him yea even to cast away from us those sins that hang so fast on and cleave so fast too and have beene formerly valued as hands and eyes Secondly in endeavour wee must strive to performe what wee have purposed and labour to accomplish what we have resolved with the utmost power of our soules we must fight even unto blood p Heb. 12.4 and wrastle as Rachel with her sister with manfull wrastlings till wee have prevailed and thus both in desire and endeavour we must serve the Lord sincerely and although wee doe but obey in part and feare in part and love in part yet with all our hearts we must desire and labour that what is in part were abolished and that we could serve the Lord in singlenesse of heart Sect. 3 § 3. In heart Why doth our Saviour pronounce Quest 1 onely those Blessed that are pure in heart Answ Because true purity is rooted in the heart or true religion is founded within My sonne give me thy heart saith God Prov. 23.26 for except I have that I will have nothing Thus Saint Paul saith the end of the Commandement is to love and serve God with a pure heart 1 Tim. 1.5 And therefore he prayes for the Thessalonians that the Lord would establish their hearts unblameable before him in holinesse a 1 Thes 3.13 And prayes Timothie that he would follow the steps of those who call on the name of the Lord out of a pure heart b 2 Tim. 2.22 Why must our Religion and purity be rooted Quest 2 and grounded in the heart Answ 1 First because this is the ordinary progresse there must bee I. a heart II. obedience III. strength that is first a sanctified soule then secondly a beautifull and pure body and thirdly strength of grace The heart must bee purified before we can truely obey God in our lives and therefore the circumcision of the heart is the roote of a new life according to that of the Apostle he is a Iew that is one inwardly and circumcision is that of the heart in the spirit c Rom. 2.29 yea our anointing and seale and earnest are all begun in the heart for Christ hath anointed us and hath also sealed
easier for a Camell to goe through the eye of a needle then for a rich man to enter into heaven Answ 1 First to the last place I answer that it is said to bee impossible for a rich man to enter into heaven not because riches are evill in themselves but because the perverse and corrupt nature of man doth so use or abuse them that they become an impediment unto them and hinder them from submitting of their necks to Christs yoke and from bearing joyfully and willingly his burden Answ 2 Secondly Chrysostome s answers that the way to heaven is hard Ignavis only to idle and sloathfull men and not to those who are industrious and painefull A sluggard thinkes a light burden heavie but a laborious man makes nothing of a hard taske Answ 3 Thirdly but the Objection simply is true that the way unto life eternall is hard and full of labour and cannot be walked in much lesse walked through to the end without toyle and travell as is plainely expressed in the places objected Matth. 7.14 and 11.12 and appeares evidently thus Wedlocke is a sweet bond where both husband and wife draw in one yoke but yet a bond it is a pleasant burden Conjugium a Iugo it is no other then a yoke and full of thorny cares and labours although so delightfull and pleasing that neither husband nor wife would desire to bee freed from that bondage Thus howsoever the faithfull may and doeâ— thinke this yoke of Christ sweet and pleasant as followes by and by yet in it selfe it is full of labours yea and so full that the righteous are hardly saved For I. The way that leads unto heaven is very obscure and therefore hard to finde and easie to loose yea it is very slippery and therefore except we be carefull and heedfull of our steps we may easily fall II. The burthen that is laid upon our backes to beare is heavy and which addes to the weight thereof we must beare it long even so long as we live for otherwise we beginne in the Spirit and end in the flesh and so come short of our reward III. The workes of Religion and the duties required of us both in regard of God and our brethren and our selves are very hard and heavy as every one will find that undertakes the taske IV. Our Spirits are naturally both weake and dull except they be awakened and quickned by a continuall and renewed worke of the holy Ghost yea V. Our enemies are both many and strong that labour to pul us out of this yoke leade us aside from this way And therefore these things considered we must needs confesse that the way of active and passive obedience which leades unto heaven and this yoke of Christ is in it selfe heavie and hard Answ 4 Fourthly our Saviour doth not say that his yoke is easie and light to all but onely to those who learne of him to be humble and meeke and of Saint Paul to want and abound and in every estate and condition to be contented Fiftly one and the same thing may bee easie and hard light and heavy to one and the same man in regard of a divers time that is the yoke Answ 5 and burthen of Christ may seeme and be heavy to a fresh water Souldier and new beginner who is not yet acquainted with that spirituall joy and inward comfort that attends upon the righteous who are strong in the Lord but in time it becomes pleasant delightfull and light by exercise and practise by a growth and encrease in knowledge grace and strength For it is most true that nothing is more difficult to flesh and blood than to bear the yoke of obedience and affliction yea nothing is more miserable than a Christians life if we look upon the present condition 1 Corinth 15.19 But yet this double yoke seems sweet and easie to the spirit of the true beleever and strong Christian by reason of that gracious operation of the good spirit of God who doth so form and fashion the regenerate unto the obedience of the will of God that when once they have had a taste and rellish of Christ then nothing seems hard or difficult unto them which is imposed by him Sixtly the commandements of God and yoke Answ 6 of Christ are in themselves and in their own nature sweet and delightfull as follows by and by but in regard of our frailty and pronenesse unto evill they are difficult and unpleasant But against the Text it will be objected By Object 1 the yoke of Christ we are brought into afflictions and subjected unto them and therefore it is Iugum grave a heavie not a light yoke First the yoke of Christ doth subject us to no Answ 1 greater evils than are naturally and daily incident to all the life of man in generall being full of calamities And therefore the crosse that attends the yoke doth not prove it to be simply heavie seeing it induceth no greater miseries to the righteous than Nature it self doth to the wicked Secondly those evills calamities which Nature Answ 2 subjects wicked and worldly men unto are very heavie grievous and evill unto them but the afflictions of those who undergo the yoke of Christ shall be changed into glory and recompensed with a glorious reward and therefore they are not heavie Mark 1.5.21 Thirdly the crosses of the servants of Christ Answ 3 shall be so mitigated that they shall not hurt them 1 Cor. 10.13 And therefore they are not heavie But it will be objected again If it be a Yoke Object 2 and a Burthen then how can it be light and if it be light then how is it a Burthen First the speech is figurative and the phrase Answ 1 borrowed from a yoke and naturall burthen Secondly our Saviour by this phrase doth Answ 2 neither conceal the burthen nor silence the sweetnesse of it but conjoyns them both together calling it both Iugum Suave a yoke and a sweet yoke Onus apposuit leve adjecit Chrys s He no sooner telleth us that it is a burthen but he adds withall that it is but light Men joyn Oxen together with a yoke and Camels with a bridle or halter that they may be as burthens But we must note that there are two sorts of men who impose these burthens to wit I. Some put a yoke upon others and oppresse them under the yoke As the Spaniards do with the Indians and as Pharaoh and Rehohoam did do Now Christ is no such imposer of a yoke II. Some have a care of those who are under or in the yoke that they may not be oppressed but have rest and comfort And thus did God Exodus 23.12 and Deuteronomy 5.14 and thus doth Christ who promiseth to refresh them under the yoke and ere long to give rest and freedom from the yoke verse 28 29. And therefore although it be a yoke yet it is neither heavie nor hard Object 3 The nature and condition of this
dove-like innocent For when once Religion and the knowledge of God enter into the soule then all our Peacocke-plumes fall and wee begin to humble our selves before the Lord as Holy Iob did 42.6 yea the more our knowledge of God is the more base and vile are we in our own eyes Fifthly examine whether we labour and endeavour Signe 5 that we may be transformed into the same Image with Christ 2 Corinth 3.18 And that two manner of wayes to wit I. In the practise of holinesse doe wee labour to keepe his commandements 1 Iohn 2.3 doe we labour to eschew whatsoever is evill and to doe whatsoever is good 1 Iohn 3.6 and 1 Peter 2.9 and 2 Peter 1.3 yea doe wee labour to increase in all heavenly hnowledge Colos 1.10 II. In spirituall worship do we labour to worship and serve the Lord in spirit Iohn 4.24 yea within to be filled with the fulnesse of God Ephes 3.19 yea are we through a zeale to Gods glory moved to serve and obey him Then certainly we may be assured that Christ by his word and Spirit hath begun in part to reveale unto us the Mysteries of the Kingdome of Heaven VERS 13 14. Verse 13.14 Therefore speake I to them in Parables because they seeing see not and hearinâ—â—hey heare not neither doe they understand And in theâ— is fulfilled the Prophesie of Esaias which saith By hearing ye shall heare but not understand and seeing yee shall see and not perceive Three things are ordinarily objected from these verses which I will but briefly touch namely Object 1 First by these words God seemes to be made the Author of sinne Argum. Hee is not the Author of sinne but of just punishment which he inflicts upon the obstinate sometimes in a hidden and secret but alwayes in a just judgement for the judgements of the Lord are sometimes secret but alwayes most just Object 2 Secondly Reprobates seeme here to be excused because they are so blinded from above that they cannot see Answ Reprobates are not by this excused because the Lord blinds none but onely those who doe not see that is those who cannot and will not see God by a just judgement doth further close their eyes that they shall never bee able to see For God blinds their eyes onely I. By a deniall of light unto them And II. By a forsaking and leaving of them in their blindnesse And III. By giving them over to the power of Sathan and their owne desires Object 3 Thirdly these verses are repugnant to those Scriptures which tell us that God would have all men to repent and all to be saved Answ Those places and the like shew what God universally doth approve and allow of not what he will doe unto all or worke in all These verses specially shew what God will doe to those who are contumacious and obstinate Now extraordinary judgements are not repugnant to the ordinary meanes of salvation Pareus s fol. 733. Verse 19 VERS 19. When any one heareth the word of the Kingdome and understandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is he which received seed by the high way side Quest That which is called here The wicked one is called verse 4. The fowles of the aire when it may be demanded why the Devils are called the fowles of the ayre Answ 1 First for the subtilty of their nature As the aire is a subtle thing so are spirits Answ 2 Secondly for their habitation in the ayre Answ 3 Thirdly for their inordinate desire to ascend upward which ariseth from their height of pride Charthus s pag. 117. a. Vers 20.21 VERS 20 21. But hee that received the seed into stony places the same is hee that heareth the word and anon with joy receiveth it yet hath he not root in himselfe but dureth for a while For when tribulation or persecution ariseth because of the word by and by hee is offended Our Saviour here intimates five properties in the stony ground namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a hearer of the Word of God Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a receiver of the Word which is heard Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he receiveth it forthwith as soon as he hath heard it Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth and receiveth it with joy Fifthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet for all this he is but a server of the time applying his Religion and Conscience to the present condition of things VERS 24.25 Verse 24 25. Another Parable put hee forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field But while men slept his enemy came and sowed tares among the wheâ—t and went his way § 1. Which sowed good Seed Sect. 1 What is meant by this Seed Quest 1 The word of God Answ as is cleare from verse 19. and Mark 4.14 and Luke 8.11 Against this answer it will be objected Object That the good seed is the faithfull as is expressely said by our Saviour verse 38. The good seed are the Children of the Kingdome By Seed Answ verse 38. is meant not the seed ' sown as in this verse but the Corn or stalk which springs up So that in this verse by Seed is meant the root and in the 38 verse the fruit for the Children of the Kingdome are begotten by the Seed of the word In this Section we have two things to consider of namely I. That the word of God is a Seed II. That the word is a good Seed First the word of God is a Seed and so called Observ 1 because it is small at the beginning but encreaseth to be great By which name our Saviour would teach us to use the word as a Seed or wee must so heare the word that we may fructifie and grow up thereby Luke 13.19.21 and 1 Peter 2.2 And the reason hereof is because God gives his Talents and word and Spirit and all for this end that wee may profit thereby 2 Corinth 12.7 How many things are observable in Seed Seed hath these two properties viz. First to encrease and fructifie one grain Quest 2 of wheat doth not onely produce one grain but sometimes Thirty sometimes Sixty sometimes an Hundred for one So by one Sermon oftentimes many are converted yea by one Sermon some thousands have been converted Acts 2.41 and 4.4 Or by this encrease may and is properly meant the divers measure of obedience and degrees of grace in divers hearers of the word of God Secondly to be altered in forme Answ for from a bare Seed it comes to have a new body wherein there is I. Life this is illumination and knowledge II. A root from whence the fruit springs this is conscience or love towards God III. An care filled full with good Corne this is the life and conversation which is replenished with the good workes of righteousnesse and holinesse now as
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.
things are very observeable First the Baptist doth not undertake to preach the Gospell untill hee bee called although hee were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctified and replenished with the Spirit of God from the wombe Teaching us Observ that none must run into the Ministerie before they be called e Ier. 14.14 Secondly when once hee is called hee delayes it not although it were a worke not onely full of labour but also full of danger Teaching us that all things are to bee undertaken when wee have a calling from God willingly and readily although they may seem laborious perillous Exposit § 3. Came Iohn Baptist Iohn signifies Gracious and Baptist one that administers the Sacrament of admission and entrance into the Church of Christ Observ Teaching us that the Gospell is gracious in regard of the Law God under the Law shewing himselfe more terrible and more severe than in the time of the Gospell The Law was given in terrour and thunder f Exo. 19.18 20.18 and the transgression of the Law was most severely punished as may appeare by these examples I. The people of Israel committing fornication with the daughters of Moab there were slaine of them foure and twentie thousand g Numb 25 9. II. For the Calfe they made there died three thousand Hierome reades 30000 of which in his place h Exo. 32.28 And yet notwithstanding this he threatens that hee will yet further visit this their sinne i Verse 34. III. For their murmuring First they were punished with a vehement fire which consumed the utmost part of the Host k Numb 11.1 Secondly with a vehement plague l Verse 33 Thirdly with fierie Serpents Numb 21 6. IV. Corah with all his companie swallowed up Numb 16. and 14000 of the Host beside v. 49 V. Yea all were destroyed and cut off before they came to the promised land that were above 20 yeares of age m Numb 14 29. to wit 601730. six hundred and one thousand seven hundred and thirtie n Numb 26.51.65 Thus severely were the transgressions of the Law punished But the Gospell is a time of grace and the Lord will not regard our former by-past life if now when Christ is offered wee will but leave our sinnes and lay hold upon him § 4. In the wildernesse Sect. 4 It may here be askeds why did Iohn preach in Quest 1 the wildernesse I answer first to teach them that the Church Answ 1 was become a wildernesse and that there was a certaine desolation of piety they being now altogether carelesse of the true worship and service of God Secondly because he taught them that Christ Quest 2 forsaking the Jewes they having rejected him who were often termed a City doth now make choice of the wildernesse the Gentiles to plant his Church in Thirdly because hee would shew thereby Answ 3 that none can bee made partakers of Christ by sitting in Cityes but by journeying into the wildernesse That is not by pleasure and ease but by labour and industrie hereby Teaching us that Christ and the graces of God are to be sought industriously Observ and cannot bee obtained without labour and paines for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rare excellent and precious things are not easily obtained Some will say here I would refuse no paines Quest 2 nor labour for the procuring of Christ or grace but wherein must I labour I answer First thou must labour in the hearing Answ 1 of the word of God that is labour therein for these things to wit First that thou mayst understand it in thy minde Secondly that thou mayst retaine it in thy memorie Thirdly that thou mayst assent unto it as true and good in thy judgement Fourthly that thou mayst love it and delight therein in thy affections Fiftly that thou mayst practise and obey it with all willing submission in thy life and conversation Answ 2 Secondly thou must labour against sinne that is labour First that thou mayst hate it and that it may bee a burthen unto thee Secondly that thou mayst strive manfully against it fighting even unto bloud in resisting of sinne Hebr. 12.4 Answ 3 Thirdly thou must labour in the molestations of this life that is labour to endure them labour to transcend passe over them labour to overcome them that they may not hinder thee from the pursuite of Christ Answ 4 Fourthly labour in prayer cry mightily unto God with the Saints under the Altar How long Lord how long holy and true dost thou deferre thy comming a Rev. 6.10 yea with the Bride Come Lord Iesus come quickely b Rev. 22.20 Fiftly labour in piety the Kingdome of Heaven Answ 5 suffers violence and the violent take it by force and therefore bee industrious in the exercises of religion carefull and diligent in thy life and conversation striving hereby to enter in at the straight gate because without striving thou canst never enter as followes Chapter 7. verse 13 24. Verse 2 §. 1. VERS 2. Saying repent for the Kingdom Sect. 1 of Heaven is at hand Quest 1 Repent It may here bee doubted whether inward repentance or some outward penance be by Saint Iohn here understood I answer certainely that inward repentance is here signified as may appeare by these reasons Answ First Iohn is said to preach the baptisme of repentance for the remission of sinnes c Luk. 3.3 that which he preached the people practised but we read not of any outward penall workes they did but onely of contrition and confession for their sins d Matth. 3.6 Secondly Baptisme is in the name of Christ penance is a worke of man whereby satisfaction is made unto God as they teach how then can it be the baptisme of penance for Christ to satisfie man to satisfie are two contrary things Thirdly Iohn also saith bring forth fruits of repentances worthy and meet for repentance outward penall acts then are the fruits of repentance and not repentance it selfe § 2. Repent The Papists object this place for Sect. 2 the proofe of the Sacrament of penance and one of them e Greg. Martin more particularly undertakes to prove it by foure Arguments The first Argument is drawne from the circumstances of the place Saint Iohn here exhorteth Object 1 unto repentance which else where is joyned with sackecloath and ashes as this same Evangelist saith If the workes done in thee had been done in Tyre and Sidon they had ere this repented in sackcloth and ashes f Matth. 11.21 so the Ninivites repented in sackcloth and ashes g Iona. 3.5.6 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agite poenittentiam doth signifie some externall penance Answ 1 I answer first here is a false position for I. our Saviour doth not reprove Corazin Bethsaida because they did not some externall penance but because they repented not And he beganne to upbraid the Cityes because they repented not h Matth. 11.20 II. This repentance which our
the Father spake from Heaven God the Sonne was in the water and God the Holy Ghost descended in the likenesse of a Dove so plainey else where f Ioh. 1.33 John himselfe saith He that sent me to baptise with water here is the authority of God the Father in Iohns baptisme said unto me upon whom thou shalt see the Spirit come downe hee it is that baptiseth with the Holy Ghost Here is the name and authority of God the Sonne and God the Holy Ghost Answ 2 Secondly to wound them with an arrow out of their own quiver the Master of the sentences is quite against Bellarmine g Lib. 4. dist 3. g. Tunc invocato nomine Trinitatis institutus est in Iordaene baptismus c. Then in Iordan the name of the Trinity beeing invocated baptisme was instituted when the mysterie of the Trinity appeared Answ 3 Thirdly Iohn used the same forme in baptising which the Apostles did they baptised in the name of the Lord Jesus h Act. 2.38 and so did Iohn i Acts 19.4 and Saint Ambrose k Li. 1. de spirit ca. 3. affirmeth that Iohn baptised in the name of Christ and therefore it is not unlike but that Iohn baptised in the name of the Trinity as the Apostles did for although the name of Jesus onely be expressed yet thereby is signified the end scope of baptisme for remission of sinnes not an exact and precise forme of baptisme Whether doe the Ministers in baptisme conferre Quest 7 grace upon the parties baptised or whether are they givers of heavenly gifts in baptisme or no. I answer Answ the Sacraments are holy in themselves and have not their holinesse from men and it is not the Minister of baptisme but the blessed Trinity that in and by baptisme doth worke faith and conferre grace upon the children of God That it is God and not man that workes grace and conferres heavenly gifts upon those that are baptised appeares by these arguments First because a divine gift cannot bee given by man neither can any wash away the spots staines and pollutions of the mind but onely he that made the mind Secondly because the Prophets ever and anon prove that it is God that washeth us and not man Wash me throughly from mine iniquity and cleanse thou me from my sinnes a Psa 51.2 and againe purge me with hyssope and I shall be cleane wash me and I shall be whiter then snow Thus David b Psa 51.7 Againe the Prophet Esay desireth that the Lord would wash away the filth of the daughter of Zion and purge away the blood of Ierusalem c Esa 4 4. Thirdly because Christ saith plainely that it is he that is hee alone that gives that water that is spirituall grace and life Whereof who so drinks shall thirst no more for ever d Ioh. 4. As the Dyer by the touching onely of the cloth cannot give a colour unto it so neither the Minister of the baptisme by himselfe without the operation of the Blessed Trinity in that holy ordinance can give any divine grace or heavenly tincture unto the scule Again if the Church of God be a Vineyard then the Ministers are but tillers and it is God that is the Lord and Master of the familie and therefore all spirituall gifts are given by him Lastly because as one saith e Optatus li. 5. cont Parmen Saint Paul shewes that this whole Sacrament of baptisme doth belong unto God while hee saith I have planted and Apollos watered that is I have made one of a pagana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a meere heathen that had no knowledge of God I have brought him to some understanding of him and of the principles of religion and Apollos he hath baptised him that I have thus taught and instructed but it is the Lord onely that must cause to grow and encrease what I have thus planted and Apollos watered f 1 Cor. 3 6. § 2. Confessing their sinnes The Papists Sect. 2 object this place to prove their auricular confession because say they g Rhemist Obiect Iohn did not induce the people to a generall acknowledgement onely that they were sinners but also to utter every man his particular sinnes To this we answer first of all there is no mention Answ 1 made that this confession was of every one apart of every particular fault they had committed and that secretly in Saint Iohns eare Answ 2 Secondly it is contrary to the nature of the meeting which is publike where comer and secret exercises have no place Answ 3 Thirdly if the Papists will ground their auricular confession upon this place then they must have it but once and that before Baptisme not yeerely and that before the Lords Supper Answ 4 Fourthly it is unpossible not onely for every one of the people to make recitall of their particular sinnes particularly which were both infinite and in part unknowne but also for Iohn alone to heare all those which they could have made confession of especially never having before made confession of their sinnes in the whole course of their life h Sic Caâ—twright s Matth. 3.6 where this is amplified Quest 1 It may bee demanded What confession of their sinnes they made Answ 1 First some say that they confessed onely in generall that they were sinners Secondly we may say that they confessed particularly these sinnes unto Iohn wherewith their consciences were most pressed that so they Answ 2 might injoy the greater good by his ministry and be delivered from those their iniquities It is questioned sometimes amongst Protestants Whether wee bee not too remisse in exacting Quest 2 Confession of sinnes as well as the Papists are too strict For answer hereunto it is fit first to agree upon the termes to wit Answ 1 what is meant by confession 2 what is meant by Exacting 3 what is meant by Protestants First consider wee what is meant by confession there are divers sorts thereof Bishop Iewell hath three sorts and Chemnitius hath nine degrees but we may thus plainely distinguish them Confession is either unto God which is frequent in Scripture I confessed my sinnes unto thee said David i Psa 32.5 or Man either Publike either in Generall termes as the people did by the leviticall law Particular acknowledgement of sinne to the Congregation or private to our Brother either Being offended with us thus our Saviour commandeth confession and reconciliation k Matth. 5 24. In private conference thus Saint Iames bids us to confesse our sinnes one to another l Iam. 5.16 or Pastor in cases Extraordinary as when Some sinnes burthen the conscience In some act which we have done we being doubtfull whether we have done Well or ill or Ordinary either More lawfull which must bee Or The requiring the confession of some sinnes only which daily prevaile against us and which we cannot conquer or overcome Uoluntary and free without any
Jewes by circumcision to the Christians by Baptisme but if Iohns baptisme were not the same with the baptisme of the Christian Churches then Christ was not thereby united unto them The sixt reason is because there is but one Baptisme a Ephes 4.5 and therefore Iohns was the same with the baptisme of Christ The seventh reason is because we are all baptised into one body b 1 Cor. 12.13 and therefore those that were baptised by Iohn were united unto Christ The eight reason is because Iohns baptisme was from heaven c Matth. 21.25 Ioh. 1.33 The ninth reason is because Christ permits Iohn still to baptise after he was baptised and begun to preach d Ioh. 3.23 The tenth reason is because Apollos learned the way of Christ and yet was not rebaptised as the Holy Ghost saith of him he was instructed in the way of the Lord he was fervent in spirit he was diligent in preaching Christ and yet knew onely the Baptisme of Iohn e Act. 18.25 And thus although the Papists say that the baptisme of Iohn did conduce nothing at all either unto repentance or the remission of sinnes being onely a preparation unto another baptisme yet I hope by that which hath beene spoken the contrary will evidently appeare to any indifferent Reader Object 6 They object further for the proofe hereof that those who were baptised unto Iohns baptisme were againe rebaptised f Acts 19 4 5. and therefore Iohns baptisme is not the same with Christs We shall consider God willing more amply of that place when we come unto it in the meane time I answer first that all those that were baptised Answ 1 unto Iohns baptisme were not rebaptised as appeares by Apollos named before Secondly the difference here was in the graces Answ 2 not as yet received but now given not by a new Baptisme but by the imposition of hands onely which the Papists themselves call Confirmation It may be hence farther demanded is there Quest 2 no difference at all betweene the Baptisme of Iohn and Christ I answer first some state this difference betwixt Answ 1 them that Iohns baptised unto Christ who was shortly to be revealed we now the Ministers of Christ baptise unto Christ already revealed Secondly some state this difference that Answ 2 Iohn baptised onely in the name of the Messias not of the Trinity but this is uncertaine Thirdly the true difference is twofold first Answ 3 betweene the Persons the Messias and the Minister Iohn was but Christs forerunner Christ was the true Messias and therefore they differed in their person as do the Master and the servant Secondly betweene the Sacrament externall and internall and this is the principall thing that Iohn meanes in this verse when he saith I baptize with water but Christ with the Holy Ghost that is I am not the author of this Sacrament but onely a servant appointed to celebrate it My part is to administer water and the outward ordinance but it is Christ onely that gives grace For the full understanding whereof observe that the scope of the Baptist in this place I baptise with water is twofold First generall Secondly particular First Iohns generall scope hereby was to remove the admiration of the people from himselfe unto Christ Observ Teaching us that in the undertaking and administration of the Sacraments wee must looke unto Christ and that for these two causes First because hee that in the Sacraments lookes no further then man doth much derogate from the dignity of the Sacrament Secondly because he that lookes not unto Christ in the Sacrament is unworthy of that blessing which is expected and desired in the administration of the Sacrament Secondly Iohns particular scope hereby was this to shew that his Baptisme had no efficacie nor power in it from him at all but onely from Christ § 2. Whose shooes I am not worthy to beare Here Sect. 2 is an excellent paterne of true humility in the Baptist who although hee were the greatest of the sons of men m Matth 11.11 yet he thinks himself unworthy not as the Prouerbe is to carrie his books after him but to carry his shooes or to untie them Teaching us that humility becomes the chiefest of the Saints and the best of Gods children Observa we must preferre one before another a Rom. 12 10. we must not minde high things but condescend to men of low estate b Rom. 12 16. we must be lowly and meeke c Eph 4.2 in humility of minde esteeming others better then our selves d Phil. 2.3 Why should we thus labour to be humble Quest 1 I answer first because thus we shall shew our Answ 1 selves not to be of the world or to bee contrary unto the world the ordinary custome and practise of the world is for great ones to Lord it over the poore but it shall not be so among you saith our Saviour e Matth. 20 26. the Pharisees being proud loved to be called Rabbi but saith Christ unto his Apostles be not ye called Rabbi for ye are brethren f Matth. 23.7.8 Answ 2 Secondly because thus we shall shew our selves to be truely spirituall sanctified by the Spirit of grace Saint Paul when he was a Pharisee was most strict g Acts 22.3 and in his life unblameable h Phil. 3.6 8. c. but when he was a Christian an Apostle of Christ yea a Saint upon earth then he thought himself the greatest of sinners Answ 3 Thirdly because thus we shal shew our selves to bee imitators of the best David was humble his heart was not haughty nor his eyes lofty but his soule was as a weaned child i Psa 131.1.2 The Blessed Virgin was lowly therefore God regarded her k Luk. 2.48 52. yea Christ himselfe was humble taking upon him the forme of a servant l Phil. 2.7 and meek commanding us to imitate him therein m Matth. 11.29 Answ 4 Fourthly because there is nothing in us that we can justly be proud of and therefore we should not be exalted or puft up by any vertues or graces but remember alwayes these three things First that whatsoever good is in us is not of us or from our selves but from Christ from whom comes both the will and the deed n Phil. 2.13 Secondly that the good that is in us is not according to the measure of that depth of obedience which we owe unto God but comes farre short of what we ought to pay and performe unto the Lord and therefore we should not be proud of any thing we doe but rather confesse that wee are but unprofitable servants o Luke 17.10 Thirdly we must remember that all our honey is mingled with gall our wine with water our silver with drosse our good with evill our obedience mixed with many infirmities because in many things as S. Iames saith we all sin And therefore our blacke feete
truth of this answer will appeare particularly thus First all men without Christ are subject to death all have sinned and come short of the glory of God e Rom. 3.23 all men have sinned and therefore death hath passed upon all men f Rom. 5.12 who cannot bee freed from this spirituall death or made partakers of the life of grace but onely by Christ g Rom. 8.2.3 Secondly all men without Christ are in blindnesse and darkenesse no man is borne learned neither can we without Christ learne or understand any thing that is good spirituall things are spiritually understood and the naturall man cannot aright conceive them or take them up h 1 Cor. 2.14 by reason of his naturall and innate blindnesse Thirdly this blindnesse and ignorance shewes it selfe in the Gentiles two severall waies viz. First in their Idols which they honored and held as Gods when ye knew not God ye did service unto them which by nature are no Gods said the Apostle i Gal. 4.8 yea they made Gods of birds foure-feeted beasts and creeping things k Rom. 1.23 yea so palpable was their blindnesse that they made a God of the devill the things saith Saint Paul which the Gentiles sacrifice they sacrifice to devils not to God l 1 Cor. 10.20 Secondly the blindnesse of the Gentiles shewes it selfe in their horrid worship or service of their Gods for first they had a Barbarous worship as appeares in their Bacchanalia which were celebrated with drunkennesse brawles madnesse and the like Secondly they had a filthy obscene and uncleane worship which was celebrated with fornication and adultery thus Priapus was worshipped and thus amongst some of them the Bride must be deflowred by the Priest before she was given unto her husband Thirdly they had a cruell worship which was celebrated by murther their sacrifices being of humane flesh thus the Gothes sacrificed often men to their Idols and the Carthaginians to Saturne Fourthly this blindnesse and ignorance shewes it selfe in the Jewes who first offered up their children to divels Reade Psal 106.36 2 King 16.3 and 17.27 Secondly made unto themselves divers Idols worshipping them as gods as we may see in the calfe Ex. 32. 2 King 17.29 and Deut. 32.17 and 2 Chron. 11.15 And thus we see how the whole world lyes in wickednesse without Christ m 1 Ioh. 5.19 and therefore he came to deliver us from this ignorant and wicked world n Gal. 1.4 § 2. That sate in darkenesse To sit signifies Sect. 2 three things first to delay or procrastinate Exposit Thus the people of Israel say why doe we sit still b Ier. 8.14 that is why doe we deferre any longer Secondly to love thus David pronounceth him an happy man that sits not in the seate of the scornefull that is loves not their society c Psal ◠1 Thirdly it signifies to endure patiently and contentedly Sit thou silent and get thee into darkenesse oh daughter of the Caldeans that is be quietly contented with thy portion of affliction d Esa 47.5 The meaning of this verse then is The Gentiles did love their ignorance and most patiently did brooke it procrastinating and neglecting the remedies against it § 3. They saw a great light What was Sect. 3 this light Quest 1 I answer Christ Answ for hee was the onely light promised unto the world from eternity or the remedy against the darkenesse of the world is in Christ alone How doth it appeare that Christ is this great Quest 2 light that enlightens all the world By the animadversion or consideration of these three dependent particulars to wit Answ First the expectation of light and knowledge is from God Thou art my lampe oh Lord said David and the Lordwill lighten my darkenesse e 2 Sam. 22.29 so againe unto the upright there ariseth light in darkenesse f Psal 112.4 that is from the Lord and therefore Saint Iohn saith God is light g 1 Iohn 1.5 Secondly God from whom we expect light promiseth to impart it unto us by Christ I will give saith the Lord a light to the Gentiles h Esa 42.6 49.6 and againe the Sunne of righteousnesse shall arise i Malach. 4.2 to give light to them that sit in darkenesse and in the shadow of death k Luke 1.79 Thirdly God hath performed his promise unto us by giving of Christ who is the life and light of men l Ioh. 1.4 yea the true promised light which lighteneth every man that commeth into the world m Ioh. 1.9 And lest the world should be ignorant of him doth openly himselfe professe that he is the light of the world n Ioh. 8.12 which is come for this cause into the world that they that beleeve in him should not abide in darkenesse any longer o Ioh. 12.46 hee being the onely light of the world so long as he was in the world p Ioh. 9.5 and therefore it is manifestly apparent that Christ was this great light What manner of light was Christ or what Quest 3 light doe we gaine or receive by Christ First there is a double light First the light Answ 1 of nature which was in us in our first creation but this is lost by the fall of Adam Secondly there is the light of grace a reparation of our former light lost which is our onely light and this is the light we enjoy by Christ for he is the way the truth and the life q Iohn 14 6. hee was made unto us wisedome righteousnesse sanctification and redemption r 1 Cor. 1.30 yea all the promises of the Gospel are yea and Amen unto us in Iesus Christ ſ 2 Cor. 1.20 Answ 2 Secondly by this Light Christ wee gaine foure things First illumination of the understanding Secondly direction of life Thirdly peace comfort of conscience Fourthly life eternall First this light Christ doth enlighten our understandings and encrease our knowledge Quest 4 How doth Christ teach us informe us or illuminate our understandings Answ 1 First by his comming into the world God who in divers manners taught his people in times past hath in these last dayes taught us by his Sonne a Heb. 1.1.2 which is the light that shineth in darknes the dawning of the day yea the Day-starre that ariseth in our hearts b 2 Pet. 1.19 Answ 2 Secondly Christ doth teach and instruct us in knowledge by the Ministerie of his word the Angell doth not teach Cornelius Acts 10. nor Christ Paul Acts 9. but the Angell sends Cornelius unto Peter to bee taught by him and Christ directs Paul unto Ananias to bee instructed because God hath now committed unto us the Ministers the word of reconciliation c 2 Cor. 5.19 Answ 3 Thirdly Christ doth teach us by his holy Spirit enabling us thereby to call God Father d Rom. 8.15 and Gal. 4.6 Secondly this light is profitable unto us
Aug. S. Dom Thom. 1 a 2 ae q. 69. Anton. p. 4. Titul 7. cap. 7. and Schoole-men much addicted and the latter too much doating upon the number of seven doe observe onely seven beatitudes mentioned in this chapter to wit 1. Povertie of Spirit vers 3. 2. Meeknesse and Humilitie vers 5. 3. Mourning vers 4. 4. Hungring and thirsting after Righteousnesse vers 6. 5. Mercifulnesse vers 7. 6. Puritie of Heart vers 8. 7. Peace-makers vers 9. Quest 1 Admitting of these seven beatitudes how may wee apply it with any benefite unto our selves Answ 1 First these seven-fold blessings may be fitted squared and applied unto the seven ages of man which are these I. Infantia Infancie which is from the birth untill the age of seven yeares old II. Pueritia Childhood from seven to fourteene III. Adolescentia Adolescencie from fourteen to twenty eight IV. Inventus Youth from twentie eight to fourtie V. Virilitas Strength from fourtie to fiftie sixe VI. Veneranda Senectus reverend old age from about fiftie sixe to seventie VII Decrepita Senectus Decrepit and much decayed old age from seventie to death First mans first age is Infancie this must bee regulated by the first beatitude Povertie of Spirit wee must be like Infants who are humble and lowly or we cannot come to heaven The second age is Childhood this must bee ordered by Meeknesse and gentlenesse not obstinacie perversnesse stubbornnesse that is we must be of humble lowly spirits towards men and meeke and gentle towards God willing to bee taught and instructed and directed by him in all things not opposing his will in any thing The third age is Adolescencie and is to be curbed by Mourning and godly sorrow this age is subject to many temptations both of the Flesh Divell and World and therefore humiliation and compunction of heart are good guides for this age to follow to beat the body and bring it into subjection is a necessary worke and needfull although a very hard one for that age and shall be rewarded with Blessednesse The fourth age is Youth which is prone to covetousnesse and the profits and preferments of the world longing for and labouring after them too much And therefore it should rather be directed by a hungry and thirsty desire of righteousnesse the fourth Beatitude The fifth age is Strength or the perfection of a man at which a mans strength beginnes to decline this must bee moderated by the fifth Beatitude Mercie charitie liberalitie hospitalitie and the like The sixt age is Venerable old age this is principally to bee squared by Puritie of heart old men must labour that their hearts may bee free from all fraud or love of sinne and filled with holy thoughts and meditations and longing desires of their journeyes end m Anton. part 4. Titul 7. cap. 5. sect 6. The seventh is Decrepit old Age in which a man must studie Peace and Patience Answ 2 Secondly these seven Beatitudes may be squared and fitly applied to the seven Ages of the World viz. The first age fell by pride and therefore wee must learne to be poore in spirit The second age fell by the height of Nimrods ambition who would have built Babell and therefore we must learne and labour to bee meeke and humble The third age fell because they would not suffer adversitie and want in the wildernesse patiently and contentedly but placed their happinesse in earthly things and therefore wee should esteeme this world a vale of miserie and not grieve for any temporall thing we lack herein but rather mourne that wee our selves are so long herein being separated from the full fruition of our Christ so long as wee are present in the body because blessed are they that thus mourne The fourth age was ruined because righteousnesse was contemned and equitie trampled under feet and therefore wee must hunger and thirst after righteousnesse for so wee shall bee blessed The fift age perished through crueltie murder bloodshed and discord as we may see in the Maccabees and therefore we must learne to be mercifull and so we shall finde mercie and not perish The sixt age brought forth Christ who was a Lambe without spot teaching us to endeavour as the fellow members of Christ to bee pure and cleane in heart soule and spirit The seventh age hitherto hath been and shall bee full of warres broyles and seditious strifes and therefore if in this age wee desire to bee blessed we must be keepers lovers and makers of peace n Anton. part 4. Tibul. 7. cap. 5. sect 7. Which is the first blessednesse pronounced by our Saviour This in this verse to wit Povertie in Spirit Quest 2 What is considerable Answ or observable in this Beatitude Quest 3 Answ Two things to wit The Proposition wherein are three circumstances viz. Quid what is promised Blessednesse Qui Who are blessed The poore Quatenus What poore In Spirit The reason because theirs is the kingdome of heaven to wit both the kingdome of Grace the preaching of the Gospell Glory eternall life Quest 4 Why doth our Saviour begin here that is why doth he begin his Sermon with the Beatitudes and with the beatitude of Povertie of spirit Answ 1 First this Christ did in regard of his Disciples who being shortly to be tried and afflicted and scorned must be corroborated by this consolation Answ 2 Secondly this was done in regard of all the people present all love and desire happinesse and therefore our Saviour herewith beginnes that his doctrine and Sermon might be the better liked and more gratefully accepted of all Answ 3 Thirdly because all men almost erre in this subject some placing felicitie in one thing some in another all misplacing it our Saviour therefore doth here correct all the vulgar errours shewing truely wherein true happinesse doth consist Answ 4 Fourthly Christ beginnes this Sermon with the Beatitudes because the end of his preaching is to bring us to felicitie and true blessednesse Quest 5 Why doth not our Saviour rather command us to be poore in Spirit and to mourne and bee meeke and mercifull and peace-makers c. than thus onely to pronounce such blessed and happy Answ 1 First because it is a certaine exclamation or a more emphaticall phrase our Saviour by pronouncing the poore in spirit to be blessed doth intimate the excellencie of this vertue of poverty of spirit Answ 2 Secondly because the vulgar errour of felicity and infelicitie blessednesse and misery is the chiefest let and impediment unto faith our Saviour therefore that hee may take it out of the way doth in these beatitudes shew these two things First that Blessednes doth not cōsist in the plenty fulnesse and abundant fruition of peace or temporal possessions Secondly that afflictions doe not hinder a man from being truely happy The scope therefore of our Saviour here is to teach us what is true happinesse and wherein it consists What is true happinesse according to Christs Quest 6 doctrine
so fast as his life and conversation pulleth downe most men not regarding so much what is said by Ministers as what is done by them and therefore our Saviour here earnestly perswades his Apostles and under them all Ministers to take heed that they be not found unsavoury salt Why must Ministers bee thus carefull to be in Quest 2 their lives and doctrine seasoning salt First because if they be unsavoury salt they Answ 1 will bee a meanes to draw many into euerlasting perdition Secondly because although otherwise they Answ 2 be endowed with great and eminent gifts yet if they be unsavoury salt they are altogether unprofitable in the Church of Christ Thirdly because if they bee not savoury salt Answ 3 they shall bee had in contempt for that is signified by this phrase of treading under foot Fourthly if they be not seasoning salt they shall Answ 4 bee cast into utter darkenesse where their torments shall bee greater and more exquisite then the torments of other wicked men And therfore great should the Ministers care be that his owne soule may bee seasoned with knowledge and grace that his doctrine may be sound and his life sincere that so both by doctrine and example they may be instruments to season the hearts and direct the lives of others VERS 14. Yee are the light of the world Vers 14 a City that is set on an hill cannot be hid § 1. Yee are the light of the world The occasion Sect. 1 of these words was this I. Some altogether neglect the word preached II. Some hate he preaching of the word Whence it comes to passe that Ministers are partly weary with preaching because they see they doe but cast pearls before swine and plow the sand Our Saviour in his infinite wisedome observing and knowing this doth excite and stirre up Ministers unto industry and diligence in their office by a double parable First of salt vers 13. Secondly of light vers 14 15 16. Whether doe these two parables signifie one Quest 1 and the same thing or divers Both the Parables have the same scope Answ but yet a threefold difference may bee observed in them viz. First salt doth preserve meat from being any worse then it is whē it is salted but if it be tainted before it be salted then the salt doth not reduce it to his first estate or make it as good as it was But light doth reduce us from that darkenesse and ignorance wherein we were a Chrysost imperf s Secondly salt hath reference to a good conversation light unto sound Doctrine b Ib. Id. or as Aretius thinkes contrarily salt signifies sound and wholesome doctrine and light a holy and unblameable life Thirdly Ministers are salt unto believers light unto the ignorant Conversatio sine luce non adducit ad veritatem scientia sine pietate non praeservat in sanctitate c Id. Ib. A conversation without the light of doctrine cannot bring us unto truth knowledge without holinesse cannot preserve us in piety And therefore it is necessary for Ministers to be both Salt and Light Quest 2 Why must we be first salt then light or why doth our Saviour observe this order Answ 1 First because it is a Ministers part first to keep those which he hath then to gaine those which as yet he hath not and therefore first he useth salt for the preservation from corruption of those who doe beleeve◠and then light for the enlightning of others who sit in darkenesse and in the shadow of death Answ 2 Secondly because it is first requisit to live well then to preach well Nam conversatio ducit ad scientiam contrarium vix Multi scientes sine timore Dei nulli timentes sine scientia d Chrysost imperf s A good conversation leads unto knowledge but seldome the contrary For many know much who feare not God but none truely feare God without some knowledge The feare of God being the beginning of wisedome Answ 3 Thirdly salt was for the Jewes that they might be preserved in their knowledge light was for the Gentiles that they might be reduced from the darkenesse of ignorance and therefore Christ first gives the parable of salt before this of light To conclude this question observe First salt is the way unto light that is piety leads unto true knowledge Secondly that is no true knowledge that doth not arise from piety and holinesse Thirdly that is not true piety which doth not hunger after the knowledge of God Sect. 2 § 2. Yee are the light of the world Christ was Obiect 1 the light of the world Ioh. 8.12 and 9.5 And Iohn was not that light but was sent onely to beare witnesse of that light Ioh. 1.8 How then are the Apostles the light of the world Answ 1 First light is taken in Scripture diversely to wit Marlorat Thesaur First for the Creator of light as Iohn saith The light shined in darkenesse and the darkenesse comprehended it not Ioh. 1.5 Secondly for the Sonne of God thus Saint Iohn the Evangelist saith of Saint Iohn Baptist He was not that light that is the true Messias but was sent onely to beare witnesse of that light e Ioh. 1.8 Thirdly for that power of the understanding and reason which is kindled in the minds of men thus Iohn saith Christ was life and the life was the light of men f Ioh. 1.4 Fourthly for the knowledge of the glory of God Thus Saint Paul saith God who commanded the light to shine out of darkenesse hath shined in our hearts to give us the light of the knowledge of the glory of God g 2 Cor. 4.6 Where light is taken both for the knowledge of spirituall and celestiall glory Fiftly for sanctity of life What communion sayth Saint Paul hath light with darkenesse that is what agreement is there betwixt sanctity and sinne h 2 Cor. 6.14 And so our Saviour in the next verse save one unto this saith let your light so shine before men c. Where by light is expressed to bee meant a holy life replenished with good workes Sixtly light sometimes is taken for the doctrine of the Gospell according to that of Saint Paul Christ being risen from the dead shall shew light unto his people the Jewes and to the Gentiles i Acts 26.23 that is shall send his Gospell to be preached unto both Seventhly light is taken for the Doctours of the Evangelicall doctrine as in this verse yee are the light of the world Eightly all Christians are called light So the Apostle exhorts the Philippians to be harmelesse blamelesse and without rebuke because they were lights among the ignorant Gentiles l Phil. 2.15 Now true Christians are called light in a threefold regard First because they are enlightned in themselves by that most true pure and bright light the illumination of the Spirit of Christ Secondly because they walke in the light And thirdly because by their pure and holy
verse Quest 1 Cannot a man obey God aright except hee acknowledge this obligation unto the Morall Law Answ No because if we be free from God wee are the servants of sinne and slaves unto our owne lusts and therefore so long as wee have not taken Christs yoake upon us and yielded up our selves to the service and obedience of God as bound in conscience to serve him and him alone and that with all our hearts wee have not performed any true faithfull or acceptable service unto him Quest 2 Have the children of God then under the Gospell no liberty Answ There is a two-fold liberty or freedome namly First Externall Secondly Internall First there is an Internall liberty when a man will not be taught or directed or reproved or compelled to performe any service unto God This is not granted unto any yea all must know that what they doe is not gratefull unto God except they pay it as a debt and do confesse that it is their duety to doe it There are three sorts of men that obey God First some acknowledge the obligation but are backeward to performe covenants they confesse it is their duety to obey God but they doe it unwillingly these must remember that God loves a cheerfull and ready service Secondly some freely and willingly doe that which God requires but will not acknowledge it as an obligation they are content to performe holy dueties but yet will not confesse that they are so obliged to the performance thereof that they had sinned if they had omitted them or that they have deserved nothing for the performance of them These must remember that God requires service of us and not will-worship Thirdly some confesse that it is their duety to serve the Lord and labour to obey him willingly and cheerfully readily and with a willing mind and the obedience onely of these is acceptable unto God It is too ordinary with many because the word is preached by poore and meane men to disdaine to obey it yea hence to doe whatsoever they will and to come to Church when they will but they must distinguish betweene the Messengers and Message Embassadour and Embassage for although the Ministers be poore or contemptible yet the word they bring is not to be despised because that comes from God q 2 Cor. 5.19 Secondly there is an Internall liberty when the conscience dares not resist the Law of God and this is twofold First Servile O derunt peccare mali formidine poenae When a man out of a slavish feare of punishment dare not transgresse the Law of God this is not praise-worthy in it selfe but yet these are much better then those who will not at all obey the Lord. Secondly Filiall when the love and reverence of God are so conjoyned together that we neither dare commit any evill or omit any thing that is good but of this elswhere § 2. One of these least commandements c. Sect. 2 Is any sinne small Quest is not every transgression against an infinite Law and an infinite God Sinne is esteemed small in a threefold regard Answ First in respect of the degree thereof because all sinnes are not equall as for example Incest is a greater sinne than a lascivious word or wanton thought Secondly in respect of Difficulty therof because it is more easie to abstaine from some sinne than from other as for example a man doth easilier forbeare murder and theft than lesse sinnes And hence the Pharisees tithed Mints but left undone the greater workes of the Law r Mat. 23.23 that is they performed easie duties but those which were hard to bee obeyed they omitted Thus some sinnes may bee called lesse than other because wee can more willingly forbeare more easily abstain from some sins than from other some being more pleasing unto our nature and sutable to our dispositions than others Thirdly sinne is said to bee small or little in regard of our Estimation and thus the Scribes and Pharisees thought it a lesse sinne to violate the commandements of God then their owne traditions ſ Mat. 15.9 And this is that which our Saviour meets with and condemnes in this verse proving that there is no sinne little or small because 1. every sinne is against an infinite law which is both the rule of true good honest and profitable things 2. because every sinne is against the Majesty of God the true Lawgiver and 3. because the least sinne workes death and condemnation for sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prevarication of the Law and the breach of the Law is death Hence some sinnes which seeme small unto man have beene severly punished by God as Adams eating of an Apple was punished by expulsion out of Paradise Acheus preserving the gold and garment out of the fire was punished with the death of himself his family Sauls sparing of the best of the Cattle was the cause of his rejection from the Growne and for gathering a few stickes upon the Sabbath day the poore man was stoned to death Numb 15.32.33 § 3. He shall be called the least in the Kingdome of heaven Sect. 3 What is the meaning of these words Quest First they are diversely interpreted and Answ 1 therefore that wee may attaine unto the true sense of them observe that there are three words or voices in them First Vocabitur hee shall bee called that is he shall bee esteemed or he shall be indeede the least c. as before verse 9. he shall be called the Sonne of God that is not falsely but he shall be made Gods sonne Now in this word all the Interpreters agree Secondly Minimus the least First some understand this for Nullus so Calvin and Stapleton Minimus vocabitur that is minimè vocabitur Castalio he shall be called the least that is hee shall not bee called at all one of the kingdome of God Secondly some understand by Minimus Infimus he shal be called the least c. that is he shall be the lowest and most inferiour in the kingdome of heaven as if our Saviour would say he shall bee admitted into the Kingdome but he shall not be honoured therein thus the Papists expound generally the words as followes by and by Thirdly in regno caelorum in the kingdome of heaven this I. some expounds of the kingdome of the Church and of Grace as Calvin and Beza because thus Iohn Baptist was called the least in the kingdome of heaven Luke 7.28 II. some expound this of life eternall and so Aretius and Stapleton Answ 2 Secondly we may perceive here a difference Object 1 then in this word Minimus the least For from hence the Papists collect and hereupon establish their Evangelicall Counsels unto perfection He say they that breakes the least Counsell not Precept shall bee called least that is of least esteeme as the Laicks or Plebeians But he that keepes the least that is the Monkes and Friers and Nunnes shall be highly esteemed and greatly
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
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
his power How abundantly able hee is to reward all those who serve him and to punish all those who offend him Fifthly remember in how great need we stand of his mercy and how miserable we are without it § 7. Neither by Ierusalem for that is the city Sect. 7 of the great King Why doth not our Saviour say Sweare not by Quest 1 Ierusalem because that is my title or my Fathers citie but the city of the great King First the Iewes did not acknowledge Christ and therefore hee urgeth that which they acknowledge Answ 1 Answ 2 Secondly because Christ had rejected the Citie Iohn 4. and the people Rom. 11. Answ 3 Thirdly he saith this that he might give the glory to God his Father and not take it to himselfe Answ 4 Fourthly because the Iewes respected Herod and Pilate and the Romans more then Christ and therefore he shewes that all their power authoritie and dignitie is nothing in comparison of this prerogative to bee the citie of the great King because all other things are uncertaine onely this is solide Answ 5 Fifthly to teach us that all Christians should and ought to labour to bee the citie of the great King and a kingly Priesthood 1 Pet. 2.9 Quest 2 Why should Christians thus labour to bee a holy citie unto God Answ 1 First because we are of God 1 Iohn 5.19 and therefore we must serve and obey our King Answ 2 Secondly because those which are without and strangers from God are of the synagogue of Sathan Revel 2.9 and therefore are not to be imitated Answ 3 Thirdly hereafter we shall be separate from others in glory and therefore here wee must in grace Wherefore let us alwaies remember this citie that is heaven and comforme our selves thereunto making that the scope of our life and care and of all our endeavours yea hence let us labour 1. for spirituall knowledge that it heaven we may know as we are knowne 1 Cor. 13 12. 2. For purity because no uncleane thing shall come into heaven Revel 21. the last verse and 22.25 3. For good affections because evill lusts warre against the soule and would debarre us from heaven 4. That we may be made spirituall because flesh and blood shall not inherite the Kingdome of God 1 Cor. 15.50 5. Let us labour to be zealous for Gods glory because we are created unto his service and wee shall receive the inheritance of sonnes if by our service we glorifie him Vers 36 VERS 36. Neither shalt thou sweare by thy head because thou canst not make one haire white or blacke Sect. 1 § 1. Neither shalt thou sweare by thy head Quest 1 Why may wee not sweare by our owne head Answ Because God hath given it unto us and therfore we must not idolize it by swearing thereby Quest 2 Why doth Christ forbid us to sweare by our head Answ Because it is a very childish thing to sweare by creatures as bread light hand head and the like as appeares by these reasons First because as our Lord else-where expoundeth himselfe He that weareth by the Temple sweareth by him that dwelleth therein So hee that sweareth by creatures sweareth by God who created them and yet by no meanes hee will sweare by the sacred name of the Lord as if a child abhorring any bitter thing or poyson should notwithstanding take the same under a little sugar Secondly because he calleth upon dumbe things that cannot heare hee bringeth them to patronize his cause who can neither hurt nor helpe like infants that prate unto babies made of clouts or like Baals Priests unto whom he was not able to give answer though they called upon him from morning till noone tide § 2. Because thou canst not make one haire Sect. 2 white or blacke Why doth our Saviour name here onely the haire of the head Quest To teach us that the least things must be directed unto the service of God Answ or that we must not take any liberty at all for swearing Christ could have observed greater things in the head then this namely I. That it is the seate of the minde judgement and men ory II. That it is the receptacle of the five senses the other parts having onely the sense of Touching III. That it is the place of Speech whereby we are distinguished from bruit beasts IV. That the office of the head is to nourish the whole body it being the conveiance both of meate and drink unto the stomacke But Christ passeth by all these onely naming the haire the excrements of the head that he might shew unto us that no freedome or liberty is to be given to swearing at all § 3. White or blacke Sect. 3 What shall we thinke of those who by powdring of their haire Quest. and painting of their faces can make themselves white though naturally blacke First in generall Pet. Mart. 342. saith fucus Ans 1 which signifies painting signifies also a Droane because none but idle droanes who doe not belong unto the Beehive of Gods Church neither employ themselves in any lawfull or commendable course of life use it Cyprian saith it was invented and devised by the devill And Hierome de veland virg saith Non sunt membra qua Deus fecit sed sathan inficit The painted face is a member not of Gods making but of the Devills marring He who desires to see the opinion of Tertullian Cyprian Ambrose Chrysostom Hierom and Augustine herein and what they thought of powdring and crisping of the haire and painting of the face let him reade Peter Martyr 2.11 § 75. c. Secondly more particularly I expresse what Ans 2 we thinke of this practise in these particulars I. Thou teachest thy face to lie and to speak and to shew what it is not And therefore if lying fraud and dissimulation be evill no better is painting II. Thou corrects Gods handy work as though thou couldest make thy selfe more perfect then God hath made thee this is pride in thee and a tempting of God to perswade thy selfe that thou canst make thy selfe better then God hath made thee III. It is the usuall practise of harlots and therefore those who would not be thought to bee such should not use this scandalous and offensive practise IV. Women must not be more carefull to please men than God and therefore they avoid this painting V. The end certainely is either first pride or secondly a temptation unto lust And therefore the thing cannot be good Vers 37 VERS 37. But let your communication be yea yea nay nay for whatsoever is more than these commeth of evill Sect. 1 § 1. But let your communication be yea c. The scope of our blessed Lord in these words is to forbid all common swearing or all swearing in our common discourse and therefore I will adde something to what hath beene said before vers 34. Quest 1 Why doth our Saviour forbid swearing in our ordinary talke as an ungodly and wicked thing Answ 1 First
others Fourthly the professors of the Gospel doe exceedingly dishonour God when they are wicked c Rom. 2.24 IV. Wee dishonour God in our lives if we doe not by our lives glorifie his Name If we be but negative Christians we are nothing for God created us unto good workes Ephes 2.10 that thereby we might glorifie his Name Matthew 5.16 VERS 10. Thy Kingdome come thy Will be done Vers 10 in earth as it is in Heaven § 1. Thy Kingdome come Sect. 1 What is meant by Kingdome Quest 1 Kingdome is taken either Figuratively to wit Sometime for the word of God The Kingdome of God shall be taken away and given to another nation Matth. 21.43 that is the word shall be taken from them Sometimes for the infusion of grace by the Spirit of God Mark 4.26 Sometimes for persons to wit either the Saints or the Church of Christ Literally for that dominion which God exerciseth which is either Generall to wit his Lordship over all men all creatures yea all the world specified in these places Psalme 29.19 and 47.7 and 97.1 Particular which is either Of vengeance anger power and wrath And thus he rules over the wicked Psalme 99.1 Of mercy and love and thus he rules over his children according to a double time viz. either Of grace in this life Or Of glory in the life to come Reade Psa 24 7. and. 44.5 Quest 2 What is meant by this word Adveniat let it come Heaven comes not unto us but wee goe unto it wherefore it should rather be Adveniamus Let us come unto thy kingdome then Adveniat let it come Answ These words may be understood two waies namely First for Declaretur let it be made known as if our Saviour would say let the world know that thou art King and that thou rulest over all And this is to be referred to the Kingdome of vengeance Secondly for Perficiatur let it be consummated and finished as if hee would say that which thou hast decreed and determined concerning thine elect fulfill and perfect both in us and in all thine Now this hath reference to the Kingdome of mercie First Adveniat regnum id est Declaretur regnum Thy kingdome come that is let thy Kingdome be made knowne This cannot bee understood of Gods generall Kingdome over all the world mentioned in the former question for God hath this already yea no Christian makes question but that God is Lord ruling and governing all the world It is therefore to be understood of his particular Kingdome to wit the Kingdome of vengeance the words being taken from the declaration of Gods wrath anger power and vengeance Teaching us Observ That every Christian ought to pray that God would shew himselfe the potent King of all the world by destroying all his enemies and the enemies of his Church Thus David prayes powre forth thy anger upon the Gentiles yea smite and destroy them in thy wrath Quest 3 Why should we pray for the confusion of the enemies of God and his Church Answ 1 First because it makes for Gods glory hee is dishonoured and contemned by the wicked who will not obey his behests but oppose his injunctions who will not be subject to his lawes but validis remis with all their might set themselves against his rule and government and will not have him to rule over them â—â—d therefore the glory and honour of God is highly advanced when as such impious obstinate stubborne and rebellious people bee cut off and destroyed Secondly because it is good for the godly Answ 2 As wee pray for the ruine of Gods enemies through our zeale to Gods glory so also wee pray for the perdition and destruction of the enemies of the Church of God through our love to the Church and true members thereof because their destruction is good and profitable for the children of God who are oppressed injured wronged and persecuted by them Bonos punit qui malis parcit d Seneca he punisheth the righteous who spares the wicked because the impunitie of the wicked increaseth their impietie towards the righteous Hence wee finde a double practise in the people of God namely I. They pray for the destruction of the Lords enemies Iudg. 5.31 Psalme 83.8 c. II. They give thanks for their destruction when God hath revealed his vengeance and declared his power in their utter ruine and downfall Read Exodus 15. Judg. 5. Ps 136. How may we pray for the enemies of God Quest 4 and Church Not onely in zeale nor onely in love but Answ 1 both mixt together For I wee may be zealous with a wrong zeale thus Paul breathed forth threatning against the Disciples of Christ and the Apostles were too ready with Elias to call for fire from Heaven but the Lord checks them for this their forward cruell zeale because it was not mixed with love but proceeded from a desire of revenge II. Some naturall respect unto the person of the enemie of God and the Church makes us oftentimes to pray only in love for his health prosperity preservation and the like and not in zeale Because he is of affinitie or acquaintance or by some bond of friendship knit neare unto us therefore we pray for him in love towards our selves but not in zeale unto Gods glory or love unto Gods Church carnally preferring our particular interest and relation unto any enemie of God or his Church before either the glory of God or good of his Church unto whom hee is an enemie And therefore whatsoever the enemies of God or his Church bee in regard of our owne Particular it is our dutie thus to pray for them First with a condition that if it may stand with the Lords pleasure and good will he would be graciously pleased to convert and turne them and of persecuting Sauls to make them preaching and professing Pauls Secondly but if not that they may bee destroyed lest they bring the people of God unto ruine or the Lords name bee prophaned by them Object Worldlings and wicked men object This prayer for the destruction of Gods and the Churches enemies ariseth out of envie and therefore can be neither good nor warrantable Answ It proceedeth not from envie but from zeale aâ—â— love Quest 5 How can a man pray for the judgements of the Lord to bee effused upon any out of love and charitie Answ 1 First wee may desire it out of our love to Gods glory who is dishonoured by their lives Answ 2 Secondâ—y out of our love unto others who are in danger to bee corrupted and tainted by their evill example when some perceive others to be wicked and to set themselves against God his law truth and children and yet prosper in their wickednes it hearten them on to the like practises And therefore in love unto these we desire tâ—at these stumbling stones may be removed out of the way Thirdly we may pray for the subversion and Answ 3 ruine of the enemies of the
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
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
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
Kingdome and power of all is his and therefore he alone can give whatsoever he will Cartwr ibid. Answ 3 Thirdly because otherwise the Lords prayer should not be a perfect plat-forme For the understanding hereof observe that unto a perfect prayer two things are required namely I. To beginne in faith so here we beginne Our Father c. II. To end in praise and thankes and glory unto God as here For thine is the kingdome c. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect and without any praise or thansgiving unto God Answ 4 Fourthly because our Saviour had made us sollicitous and sorrowfull by putting us in mind of our enemies in the former words But deliver us from evill hee doth therefore in these words incourage us For thine is the kingdome c. that we might not feare or be dismayed Erasm sup a Chrysost ex aurea catenâ Quest 2 Are there no Kings in the world but God that our Saviour saith For thine is the kingdome Answ There are many Kings but they are all subordinate the true kingdome being onely in God who is the transcendent Lord or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord paramount or the onely true and independent King Read for the proofe hereof Psal 22.28 c. and 24.7 c. and 29.10 and 103.19 and Rev. 17.14 and 19.16 and 1 Tim. 1.17 and 6.15 How doth it appeare that God is the onely Quest 3 true independent King of the whole world First because hee created all things in heaven Answ 1 and earth Secondly because hee provides for all creatures Answ 2 the eies of all things looking up unto him for their food Thirdly because hee gives and establisheth Answ 3 lawes unto all the world Fourthly and all kings and governours are Answ 4 his deputies and viceroies Rom. 13.1 c. Fifthly because hee hath but onely one kingdome Answ 5 viz. In earth spirituall and militant In heaven eternall and triumphant How must we obey this King Quest 4 First acknowledge that thou art bought with Answ 1 a price and art wholly his 1 Cor. 6.20 Secondly deny thy selfe offer up and devote Answ 2 thy selfe wholy unto the Lord Rom. 12.1 Thirdly looke unto the lawes and ordinances Answ 3 of this King meditate upon them observe them and direct thy life by them Fourthly let his service and obedience bee the worke of thy whole life striving carefully Answ 4 as long as thou livest to avoide whatsoever thy Lord forbids thee and to obey whatsoever hee requires of thee that being a new creature and bringing forth new obedience thou maist become acceptable unto him 2 Cor. 5.9 17. What may wee expect from this King if wee Quest 5 thus labour to serve him Answ Our expectation doth concerne either First this life wherein we hope for and expect things belonging either unto the Body which are twofold namely both Providence in all needefull temporall things for if we serve him surely we shal be fed Protection from all evill whether enemies dangers casualties sicknesses or whatsoever Soule to wit the internal and spirituall kingdome of grace in our hearts and peace of conscience Phil. 4.7 and joy of the Holy Ghost and new strength of the spirit whereby we may be inabled to live wholly unto the Lord Gal. 2 20. Secondly the life to come to wit that eternall immortall incorruptible everlasting Kingdome of heaven for which we cry daily with the Saints under the altar How long Lord how long wilt thou deferre thy comming c Rev. 6.10 and with Saint Paul groane so long as we are absent from it d 2 Cor. 5.2 4 8. desiring from our hearts to be dissolved that we might injoy it e Phil. 1.23 Sect. 4 § 4. And the power Wee desire here that we may obey the will of God Observ and be freed from all evill because God is able to doe this for us whereby our Saviour teacheth us that Gods omnipotency is the foundation both of our faith and obedience and prayer As appeares by these three particulars First he who can doe all things whatsoever he will is to bee prayed unto but God is such a one Secondly he who can be avenged of us when and as hee pleaseth is to be feared but God is such a one Thirdly hee who can supply all our wants and relieve us in all our necessities and deliver us from all our enemies and dangers he is to be trusted unto but God is such a one Therefore his omnipotency is the foundation of our prayer obedience and trust Who must feare the omnipotency and power Quest. 1 of God First rebells and disobedient persons if the Answ 1 love of God will not draw them then let the power of God affright and terrifie them for he is able to take vengeance of them and although with much long suffring and patience he indure them long 2 Pet. 3.9 yet at last he will certainely powre out his wrath upon them Rom. 2.5 when they shall not be able to indure his anger Answ 2 Secondly the righteous should feare to offend God remembring these things 1. God is able to withhold good things from them if they sinne against him 2. God is able to bring evill things upon them if they provoke him 3. God can bring a spirituall weakenesse upon them by withdrawing his grace from them for a time as he did from Hezekiah 2 Chron. 32.31 4. They are not stronger then God to tie his hands when his wrath is kindled 1 Cor. 10.22 Quest 2 If God bee able alwaies to heare and helpe then how comes it to passe that sometimes hee heares not and sometimes heares yea sometimes helpes not and sometimes helpes Answ 1 First it is true that sometimes God heares not but the reason hereof is not because he cannot but for some other cause namely 1. Because hee who prayeth unto him pleaseth him not in his life and conversation and therefore his prayers returne backe againe as an abomination unto God 2. Because the petitions which are powred forth please him not being either wicked or worldly or malitious or vaine and not heavenly 3 Because the thing prayed for is not particularly fit or convenient for the person praying in regard of some circumstances or at least because it is not best for him but God sees something which is better in one of these regards namely either First in respect of his glory Or Secondly in respect of the edification of the Church Or Thirdly for thy selfe to wit either I. For the tryall of thy patience Or II. For the strengthning and exercising of thy faith Or. III. For the augmentation and encrease of thy experience grace strength c. Answ 2 Secondly if it be a righteous man that prayes God alwaies heares him in as much as may bee good for him and never denies his requests yea observe I. Unto God nothing is impossible to doe II. For the good
themselves so a man becomes not a divell incarnate at once but sinne by degrees seaseth upon him and at length wholy surpriseth him As for example from these verses I. Comes carefulnesse for the things of this world from hence II. Comes feare and doubting least wee should want and be exposed to povertie from hence III. Comes Oportet habere wee must have something to lay up for the time to come from hence IV. Omne saxum volvitur no meanes is left unsought of enriching our selves from hence V. Comes a covetous detaining and reserving of what wee have not imparting of it unto any good use from hence VI. Comes a certaine hope and trust in what wee have laid up wee begin to make an idoll of our riches saying unto gold thou art my God and unto the wedge of Gold thou art my confidence And therefore there is great reason that we should resist the least motions and beginnings of sin Quest 2 What are those small sinnes which wee must take heed of First the least circumstances of sinne wee Answ 1 must hate the garment spotted with the flesh and abstaine from all appearances of evill Secondly the occasions of sinne for otherwise Answ 2 we cannot be free from sin it selfe David by not avoyding the occasions of idlenesse and giving his eyes leave to rove was drawn unto adultery Thirdly our internall affections because Answ 3 those are the roots of all evill and therefore must be mortified § 4. Take no thought for your life what you shall Sect. 4 eat c. Why doth our Saviour condemne care about temporall things Quest First because it afflicts the heart or as Answ 1 Salomon cals it is the vexation of the spirit Eccles 1. Secondly because it hinders the fructification Answ 2 of the word thorny cares hinder hearing Matthew 13. A Philosopher going to Athens to study cast away and forsooke all his riches and possessions that his minde might bee the more free for the search of wisedom and knowledge so when men come to heare or read or meditate or pray they had neede cast away all worldly care from them otherwise they will utterly distract their minds from the duties in hand Thirdly worldly cares make us forget God Answ 3 and doe estrange the soule from God § 5. Is not the life more then meat and the body Sect. 5 then raiment Our Saviour implyes here in generall that Obser 1 the things of greatest importance are most to be looked after we must have more care of our bodyes then of our apparell of our soules then of our bodies because as the body excels raiment so doth the soule the body Wherein doth the soule excell the body or Quest 1 why is it more to bee regarded and cared for First it is better and therefore more to bee Answ 1 regarded in respect of the creation thereof for the body was created of the dust of the earth but the soule was imprinted by God and infused being created a pure and immateriall substance without sin according to his own Image Secondly the soule is better then the body Answ 2 and more to bee cared for in regard of the office thereof God created both the soule and body to serve him but principally the soule for the body with Martha is daily troubled about many things but the soule with Mary should attend wholy upon God and suffer nothing to harbour there but what is holy and pure yea the soule must love nothing but God as the wife with a conjugall love must love none besides her husband Thirdly the soule is more excellent then the Answ 3 body and therefore more to bee cared for in regard of the nature and substance thereof the body is mortall the soule immortall the body of a corporall substance the soule of a spirituall the body partly and in some sort wholy from man but the soule wholly from God the body of an earthly nature the soule of a spirituall Quest 2 Why must our care and affections be set upon the best things to wit spirituall Answ 1 First because this argues our wisedome whereas the contrary would argue us to be but foolish and childish Answ 2 Secondly because temporall things will not endure but spirituall graces will Answ 3 Thirdly because the most profitable temporall things are but meanes to preserve the body and temporall life but spirituall graces are profitable both for body and soule both here and hereafter for ever How doth it appeare that spirituall graces are Quest 3 more necessary and delightfull and profitable for us then corporall that we must thus prefer them before all temporall things Because whatsoever we desire or long for in temporall things we may finde in spirituall Answ and that after a more singular and ample manner as for example Dost thou desire First Riches Secondly Houses Thirdly an Inheritance Fourthly friends and good companions because thou art a sociable creature Fifthly Honour Sixthly Wisedome with Salomon Seventhly pleasure as Salomon once did Eightly Marriage dost thou thinke a good Wife or Husband a principall comfort Then Remember Godlinesse is great riches and the best treasure a 1 Tim. 6 6. In heaven there are many mansions b Ioh. 14.2 1 Pet. 1.4 There is an inheritance immortall prepared for those who serve God That on earth thou shalt be admitted into the society of the Saints and in heaven thou shalt have fellowship with God and Christ and the Saints and Angels c Ps 16.3 and Heb. 12.22 and 1 Ioh. 1.3 That in heaven thou shalt raigne and be endued with a kingdome d Rom. 8.17 2 Tim. 4.8 That in the word is true wisedome it being able to make us wise unto salvation e Colos 3.16 and 2 Tim. 3.16 That true solide perpetuall and eternall joy is onely to be found in the Lord Phi. 4.4 Ioh. 16.22 That the Lord will marry thee unto himselfe in righteousnesse in judgement in loving kindnesse and in mercy and betroth thee unto him in faithfulnesse f Hos 2.19 20. We may here observe our Saviours argument a majori ad minus God hath given you the greater things therefore he will give you the lesse he hath given you life therefore he will not deny food hee hath given you a body therefore Obser 2 he will not with-hold raiment Teaching us hereby That the experience we have of Gods mercies in greater things should make us more confidently hope for and expect the lesse Thus David saith He that delivered me from the Lyon and Beare will deliver me from this Philistine g 1 Sa. 17.37 As if he would say it is lesse dangerous for man to combat with man then for man to combat with a Beare or Lyon now God delivered me from the greater perill and therefore I dare trust him in the lesse Thus Saint Paul saith Hee who hath given Christ for you and unto you will withhold nothing from you Rom. 8.32 Why may we so boldly
learne how to be saved 2 Cor. 5.19 and Ephes 4.11 III. The word is the instrument of begetting faith in us of giving the spirit unto us and of sealing us Rom. 10.14 17. Ephes 1.13 Must we ascribe all this to preaching and nothing Quest 6 to prayer reading meditating and the illumination of the Spirit in the heart and the workes of obedience in the life Certainely Answ great things are spoken of all these they are al greatly to be praysed highly to be prized and diligently to be practised but they are corroborated and strengthened by preaching as appeares thus I. Reading is unprofitable without understanding as is evident in the Eunuch Acts 8.31 but Preaching opens explaines and expounds the Scripture and makes it easie to be understood II. The hearing of the word preached begets the Holy Spirit in our hearts or is a meanes to bring him unto us As we see while Peter and Paul preached the holy Ghost was given unto the hearers Acts 10.44 and 11.15 III. The end of our prayer when wee come unto the house of God is that our hearing might be blessed and made profitable unto us IV. Our obedience is blind and lame except it bee directed by the word And therefore the word is the true guide unto heaven § 3. The Kingdome of God Sect. 3 How manifold is the Kingdome of God Quest 1 Two-fold of grace and of glory Answ To whom doth this kingdome of God belong Quest 2 To the elect Answ who in this life have the Kingdom of grace in possession and the kingdome of glory in hope and in the life to come shall enjoy eternall life Mat. 21.35 Luk. 12.32 and 2 Tim. 4.8 Who are the Superiours and subjects of this Quest 3 Kingdome First the King hereof is three-fold in a threefold Answ 1 respect to wit I. God the Father is the King of this kingdome of grace in respect of his creation thereof o Psal 149 5. II. God the Sonne is the King of this Kingdome of grace in respect of his redemption therof p Mat. 21.5 III. God the holy Ghost is the King of this Kingdome in respect of his sanctifying thereof q Psal 24.7 Secondly the subjects of this kingdome is Answ 2 the invisible Church Mat. 13.38 Luk. 1.33 and the sonnes of the Kingdome Thirdly the statute lawes of this kingdome Answ 3 is the word of God which is properly called a law I. Because it is a rule of our obedience II. Because Christ governes us by his word as Kings governe their subjects by lawes Why is the spirituall and invisible Church of Quest 4 Christ called a Kingdome Answ For the priviledges and prerogatives which we have therein as in a kingdome as for example First a King in his kingdome hath supreme power above all therein so the children of God have power over sinne sathan and themselves they neede feare none neither the calumnies of the wicked nor those who can kill the body but can goe no further Secondly a King may have whatsoever his heart desires so the children of God have absolute contentation and hence it is called a kingdome because it hath the commodities and benefits and good things of all townes and cities and we are Kings and Lords of all through contentation Quest 5 How doth the excellency and felicitie of this kingdome appeare Answer 1 First it is Kingdome in it selfe glorious even an inheritance of glory Therefore it is an excellent place Answer 2 Secondly all the subjects of this kingdome are Kings Therefore it is a glorious place Answer 3 Thirdly all the lawes of this Kingdome are perfect That is both teaching us the perfect will of God and our eternall felicitie and happinesse And therfore it is an excellent Kingdome Answer 4 Fourthly this Kingdome depends upon none that is neither wants nor stands in neede of any Ministers servants officers or the like to manage it as other kingdomes doe And therefore must needes be a rare Kingdome Sect. 4 § 4. n d the righteousnesse Queston 1 What is meant by righteousnesse First sometimes it is taken for righteousnesse by faith but not so here Secondly sometimes for righteousnesse Answer 1 of life and so it is taken in this place our Answer 2 Saviour hereby teaching us That heauen is in vaine expected Observation wished for desired or sought after without pietie of life follow peace and holinesse without which no man can be saved Heb. 12.14 Tit. 2.11 The Rhodians and Lydians made a law that vicious sonnes of vertuous parents should not inherit thinking it an unfit thing that those should inherit their fathers lands who did not inherit their fathers vertues So the Lord hath made a law that no wicked man shall have any part or portion in his kingdome at all 1 Cor. 9.10 The heathen thought that when good men died they were sent to the fortunate Islands but the wicked to the Isles of vengeance called Tartarus And thus indeede God hath determined that Qualis vita finis ita every mans reward and portion shall be according to his worke Romans 2.6 as followes by and by How doth it appeare that heaven cannot Queston 2 be had without holinesse of life for many hope to bee saved whose lives are both ungodly and unjust Answer The truth of it appeares thus namely First from the ordinance of God God hath ordained heaven for his glory and the blessednesse of his children and servants and therefore none shall be made partakers thereof but onely those who glorifie God in their lives loving him above al things as becomes sonnes and obeying him in all things as becomes servants Secondly from the justice of God who will judge every one according to his workes at the last day 2 Corinthians 5.10 And therefore where the life was wicked the doome shall bee wretched Thirdly from the mercy of God who loves the righteous but not the wicked The righteous Lord loveth righteousnesse and righteous men and therefore onely such shall bee saved Fourthly because where there is imapiety there is no Religion Romans 12.17 Philippians 4.8 and for the irreligious there is no happinesse Fiftly from the end Because this was the end First of our creation for wee were made that wee might be holy Ephes 2.10 Secondly of our redemption for wee were redeemed unto righteousnesse Luk. 1.75 Tit. 2.14 Thirdly of our vocation God hath called us unto the fellowship of his Sonne that we might be righteous and holy 1 Thes 4.8 Fourthly of our election wee were before all time elected that in time we might live as vessels elect and precious holy and pure Ephes 1.4 Fifthly of our reconciliation we were by Christ reconciled unto God that we might be righteous and holy Colos 1.22 All men in the world are sinners shall none then come to heaven all have sinned Queston 3 originally and the best as well as the worst doe daily sinne actually There is none so good but he daily trespasseth either
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
hee would not finde as Ahab found Elias have I found thee oh mine enemie Secondly when a man findes that which he would not seeke I am found of them saith God that would not seeke mee Isa 65.1 Thirdly when a man hath long sought a thing in vaine and afterwards casually findes it when hee looked not for it as Jnachus did Io Tu non inventa reperta es Oftentimes men cannot finde that which they seeke when they seeke it but finde it when they seeke it not Fourthly when a man findes that which hee is glad of but never sought for neither thought of As when one findes a treasure or a jewell or the like accidentally 2. Laborious and industrious when a man seekes diligently in his search finds that which he sought for And this finding is here onely to bee expected Whence we may learne Observation That grace is not to be expected from God without our earnest labour and endeavour the trueth of this evidently appeares by these places of Scripture 1 Chronic. 22.19 and 28.9 Luke 13.24 and 2. Timoth. 4.7 and 1. Corinth 14.12 and Hebr. 4.11 Rom. 12.8.11 and 2. Timoth. 2.15 and Heb. 6.11 and 2. Pet. 1.5.10 and 3.14 Matth. 6.33 Colos 3.1 and 1.29 Deut. 4.29 Quest 3 Why can we not obtaine grace from God without labour and paines Answer 1 First because wee have by our many sinnes fallen from the favour of God and therefore no grace or mercy is to bee expected from him except we come unto him humbly and become earnest suters to his Majestie as Rebels Traitors and condemned persons pleads pray and petition for their lives Answer 2 Secondly because wee undervalue grace if wee seeke it not earnestly preferring it before all other things Matth. 6.33 And therefore God will give it to none who give not all diligence to acquire it Quest 4 Who are faultie in this particular Answer 1 First those who seeke worldly things too much for certainly a man cannot pursue both grace and the world And therefore although it bee not forbidden to possesse riches or to preserve them for our families or to rejoice in the use of them if so be it be in the Lord yet two things are prohibited namely 1. To rejoyce too much in any temporall things or to set our hearts upon any thing we possesse Psal 62.10 or to trust in what wee have Iob. 31. 2. To be too carefull for the things of this life or to labour too much to be rich (m) Prov. 23.4 It is a wonderfull thing that men should so earnestly and greedily and greatly seeke those things which First our Saviour himselfe saith are thornes Math. 13. And which Secondly S. Paul saith from God are snares 1 Tim. 6.10 And which Thirdly both Iohn and Iames say are enmitie with God and makes us the enemies of God 1. Iohn 2.16 Iames 4.4 And which Fourthly experience showes doth hinder us from seeking heavenly things as Demâ—â— who embracing the present world forsooke the profession of religion (n) 2 Tim. 4.10 Secondly those stand guilty here as transgressors Answer 2 of this Precept who seeke not grace at all Many thinke themselves good Christians who yet never labour and seeke for grace How may we know whether we seeke after grace Quest 5 or not First is this alwayes in thy heart doe thy hearty Answer 1 desires still runne after God and grace and religion then it is a good signe that thou seekest and that aright Secondly dost thou postpone all other things in Answer 2 regard of this certes it is a great good signe that a man seekes heartily for God and grace when in respect thereof hee neglects all sublunary things But these are two generall markes I proceede therefore to more particular ones Thirdly dost thou seeke deliverance and freedome Answer 3 from evills and that onely from God that is 1. Temporall and that not from witches or by revenge or the like but onely and humbly from God 2. Spirituall whether they be First by past as the pardon of our sinnes already committed Psal 51.6 Or Secondly present as the inherent reliques of corruption yet remaining within us as Paul cryed out Rom. 7.24 oh wretched man that I am who shall deliver me Or Thirdly to come when we desire to bee freed from Sathan hell and the wrath of God Fourthly dost thou seeke the fruition and possession Answer 4 of good things from God both 1. Temporall Give us this day our dayly bread And 2. Spirituall now these graces are many to wit First the Kingdome of glory thus Paul desires to be dissolved and to be with Christ (o) Philip. 1.23 Secondly the Kingdome of grace admission into the Church and effectuall vocation and the renovation of the minde and the grace of adoption and faith Ephes 1.13 Thirdly the riches of Gods grace and sanctification 1. Cor. 14.12 to wit 1. True spirituall and saving wisdome whereby wee may know the will of God Prov. 2.4 and 15.14 And 2. Strength whereby we may be able to worke the worke of God Psalm 51.11 And 3. The holy Ghost by which wee may be both directed and assisted Eph. 3.16.17 4. God himselfe that we may be filled with his fulnesse Read Psalm 24.6 and 27.4 and 63.1 Cantic 3.1 c. and 2. Cor. 3.18 Ephes 3.19 Thus wee may know whether wee bee seekers or not if we examine our selves by these things namely by a hearty desire after grace by the valewing of it above all earthly things by praying unto God for the removeall of temporall evills and preservation against them as also for spirituall to wit both for pardon of our former sinnes and for strength against present corruptions and for freedome from the divell hell and the wrath of God yea wee must examine our selves by our paines in seeking unto God for temporall blessings and spirituall graces wee must trie whether daily wee implore the throne of mercy for mercy at the great day that then we may be made partakers of glory that now we may bee made partakers of grace both the grace of effectuall vocation and spirituall sanctification and reall renovation and celestiall wisdome and internall strength and comfortable fruition of the presence of God Quest 6 How are spirituall things to be sought for Answer 1 First Tempus arripiendo be seeking them betime while they are to be found Isa 55.6 Answer 2 Secondly diligenter conando by seeking them earnestly untill wee have found them Luke 15.8 Answer 3 Thirdly abstinendo by abstaining from all sinne every man that striveth for the mastery is temperate in all things 1 Cor. 9.25 So if wee desire to obtaine grace wee must labour and strive hard for it and avoid all things that are evill Answer 4 Fourthly Spernendo remoras by trampling under our feete all the lets and pulbacks we meet withall fighting manfully the Lords battels Rom. 8.18 and 1 Tim. 6.12 Answer 5 Fiftly Implorando by imploring the aide and
the wayes of God Now it is not so simply good for a man to bee ignorant of the wayes of God but comparatively hee had better not have knowne them at all then after they have knowne them to forsake them We have the like speach used Proverb 17.1 and 21.9.19 True and this is either Natural which is either Absolute thus man in his first creation was very good Or Genes 1.31 Respective thus a thing is called naturally good when it is profitable as Gen. 49.15 Exod. 18.17 Marke 9.50 Spiritual which consists either in Th ngs thus all vertues and graces of the holy Spirit are called good Or Persons which goodnes is either Infinite and is in God alone Marke 10.18 Finite in the Church Triumphant Respective which is either in Some one singularly Far a good man some would even dare to dye not for every good man but for some one singularly good both in himselfe and unto others All the faithfull generally A good man that is every good man bringeth forth good things And so the word signifies in this place Observat Teaching us That after wee are regenerated wee ought to fructifie in every good worke when the Lord hath made us good trees wee should labour to bring forth good fruit Matth. 3.8 and 13.23 Cant. 2.11 and Col. 1.9.10 and 2.6 and Rom. 6.4 and 7.4 Question 2 How manifold are good works Twofold exuere induere to put off the old man Answer to put on the new Rom. 13.12 Ephes 4.17.24 more particularly the good fruits of a good tree are either First Negative to abstaine from sinne and whatsoever is evill Rom. 6.12.14 Ephes 5.11 Why must the regenerate abstaine from all sinne Question 3 First because sinne is a leaven and will pollute the whole man 1. Cor. 5.7 Answer 1 Secondly because sinne grieves the good and Answer 2 blessed Spirit of God Ephes 4.30 Answer 3 Thirdly because sinne is a scandalous thing and doth scandalize religion when seene in a religious person And therefore all the children of God must walke warily and circumspectly carefully avoiding every evill thing Colos 4.5 and 1 Thessal 4.12 Secondly Affirmative to abound in every good worke and to bee conversant and frequent in every good duetie And of these the present text speaks Question 4 Why must wee bee thus carefull to bring forth good fruits Answer 1 First because God hath given us grace for this end and purpose The talent was not given to hide in a Napkin but to improve Matth. 25.18 The manifestation of the Spirit is given to every man to profit withall (a) 1 Cor. 12.7 vessels are made that they may hold liquor fruit-trees are planted not for show but to bring forth fruit and wee are regenerated that wee might bee holy God plantes and prunes and digs that wee might fructifie Matth. 21.34 c. And therefore wee must not bee slothfull and negative Christians Iames 1.23 But industrious remembring that God made man for labour not for lazines and created him not for speculation onely but for practise The Lord 1. Enlightens the minde and the understanding And 2. Moves and perswades the affections And 3. Imprints faith in our hearts by his holy Spirit Rom. 8.16 and 1 Iohn ◠10 And 4. Gives graces and good habits unto us and al for this end that we might reduce all into act and bring forth good fruites And therefore wee must not frustrate his expectation Answer 2 Secondly it is necessary that wee should abound in good works because thus onely wee approve our selves to bee good trees and our pietie to bee true and cordiall For true godlines doth alwayes encrease and daily is enlarged the seed of grace in the heart is like the mustard-seed in the garden which takes root and afterwards sends forth a tender blade then a stalke and lastly comes to bee a tall shrub bringing forth fruit Thus the truest signe of life is growth and Dwarfes are but monsters in nature Wherefore we must not be alwayes children neither alwayes learning but never coming unto perfection but so learne the practise of vertue that wee may grow up therein daily more and more (b) 1 Peter 2.1 Thirdly the Holy Ghost is fruitfull Gal. 5.21 Answer 3 and Ephes 5.9 and therefore if wee desire to approve our selves to be guided and directed thereby we must be fruitfull also Answer 4 Fourthly wee must labour to abound in good workes because God is glorified thereby Matth. 5.16 Iohn 15.8 Phil. 1.11 Answer 5 Fiftly because our brethren are edified thereby Titus 2.7 and 3.8 and 1 Pet. 2.12 and 3.1 Answer 6 Sixtly because it is profitable for our selves Prov. 11.30 Rom. 6.22 Answer 7 Seventhly because it is comfortable unto the Ministers of God whom God hath set over us Iohn 4.36 Rom. 1.13 Hebr. 13.17 In what works must wee labour to abound Question 5 Wee must labour to abound in these two things Answer namely First in Internall desire love and fervour of the heart towards every thing that is good wee must labour to encrease dayly in the love of every good thing and in zeale and in uprightnesse and in sincerity of heart Secondly in Externall actions that is both 1. In an Abstinence from all evill works And 2. In obedience unto that which is good And herein three things are to bee observed namely First wee must obey every kinde of good worke whether belonging to the first or second table Secondly wee must obey every good worke in a frequent custome and assiduous and daily life Thirdly wee must obey the Lord perseverantly continuing in his service unto the end Wee must not serve the Lord with our hearts onely as some say they doe and not with our bodies neither with our bodies onely as many doe and not with our hearts but wee must labour to bee trees bearing good fruit both in bodies and soules Wee must not abstaine from sinne onely as many doe and doe no good but wee must cease to doe evill and learne to doe well Wee must not doe some sorts of good works onely or sometimes by aguish fits or begin in the Spirit and end in the flesh but wee must ensue after whatsoever is good and that through the whole course of our life § 2. Neither can a corrupt tree bring forth good Sect. 2 fruit Our Saviour expressely here teacheth Observat That so long as wee are unregenerate we cannot cease from evill works Matth. 12.34 and 2 Pet. 2.14 A Gentleman perceiving that hee could not thrive in his own countrey Piacenza went to Florence to live there hoping to finde that place more prosperous unto him and being there hee figured for his devise a Peach-tree loden with fruit which in the proper soile wherin it first springeth yeeldeth forth poysoned and unpleasant encrease but being transplanted in some farther Coast becometh wholesome and fruitfull his Posie was Translata proficit arbos Wee are just like this Peach-tree for so long as wee are in our
much more to relieve and care for those who are sicke Secondly because Christians ought to bee Answer 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of affection and compassion Christ weepes for Lazarus John 11. and for Ierusalem Luke 19.41 Paul weepes for Epaphroditus Philip. 2.27 and would have us to bee tender over one another as members of the same body Rom. 12.14 Thirdly because otherwise wee should be worse Answer 3 than the heathens or infidels for although they know not what religion is yet they know what honestie is and therefore as a dishonest action will not forsake their servants when they are sicke as we see in this Centurion Whence comes it that some are so hard hearted as Quest 4 to exclude extrude their servants in their sicknes Answer 1 First it proceeds from this that we respect our owne proper profit and not brotherly love this Centurion doth not thus but speedily sends the Elders of the Jewes unto Christ humbly beseeching him to cure his servant Secondly it springs from hence that we doe not Answer 2 remember that we have a Master in heaven Ephes 6.9 Coloss 4.1 For if he should extrude us out of his presence when wee are disobedient or unprofitable servants what would become of us yea how miserable should we be § 6. Sicke of the Palsie Section 6 These sicknesses which ever and anone are healed by our Saviour are types and figures of the diseases maladies of the soule from whence we may observe That our soules are sicke of the palsie Observat untill they be healed by Christ Quest 1 What is the nature of this griefe and maladie Answer 1 First the disease is in the nerves and doth so stop all the chinkes and pores that the animall spirits cannot penetrate Thus when the heart is stopped and shut up grace and the spirit of life cannot enter Christ knocks at the dore of the heart Revel 3.20 but the hard heart will not open Psal 95.8 and Rom. 2.5 Now hence from the stopping of the pores proceeds these things viz. 1. Insensibility for sense is taken away from the nerves except only when there is some heate commixt with them and then the palsie is painefull so naturally we are insensible and past feeling (l) Ephes 4.18 s. except only then when the conscience is warmed with the sight and sense of sinne and then we become desperate like Cain and Iudas 2. By the stopping of the chinkes and pores of the nerves so that the animall spirits cannot pierce into the sinewes is taken away motion For First when sense is taken away there is a numnesse And Secondly when sense and motion are taken away then comes the palsie and shaking of the hand or heade Thus it is with us for naturally 1. All power of doing good is taken away from us And 2. All motion that is we have naturally no power to move our selves unto good or to remove evill from us 3. Those who are sorely takeÌ„ with the palsie seeme to be very well so long as they lye quiet but if they once endeavour to walke or worke then they either fall or feele their impotency inability to doe that which they desire Thus is it with us so long as we lye quiet in the bed of sin we are well enough and happy enough thinking that we lacâ—e nothing but are rich Revel 3.17 abounding with all things but if once wee desire and endeavor to lay hold upon Christ and to worke out our salvation wee shall finde that of our selves wee are not able to speake a good word or thinke a good thought or doe any good deed 4. Those who are taken with the palsie may dreame that they are well and can walke and worke but when they awake there is no such thing So men lulled asleepe with carnall security perswade themselves that they are in an estate of salvation but when their conscience is awakened they finde it otherwise Thus much for the place of this disease Answer 2 Secondly the cause of the palsie is a thicke and clammy fleame which cannot bee purged out So a viscous perversenesse and obstinacie cannot easily be expelled neither loves to be disturbed or removed Acts 19.9 Hebr. 3.13 stiffe necks hardly bend to the yoake of obedience Acts 17.51 and hard hearts will not easily relent Marke 16.14 but easily become rebellious and gainsaying Jerem. 44.16 Answer 3 Thirdly the palsie doth coole all the blood and the very arteries and sinewes wherein the spirit of life mixed with blood doth runne and so mortifies them by little and little So sinne hath killed all the grace that was in us in our first creation and mortified all our zeale in so much as now wee are but rotten and corrupt carkasses reprobats unto every good worke Answer 4 Fourthly we may consider of the place or part affected with the palsie which is either 1. Sometimes one side or one member called the dead palsie which if it have so thorowly seazed upon or setled and taken roote in that part that it cannot be removed at length it killeth the whâ—le body So one raigning and remaining sinne is suffi ient to bring both body and soule to eternall perdition and destruction 2. Sometimes the palsie goes from one side to the other and from thence to the head So our naturall corruption leades us from one sinne and degree of sinne unto another untill at length it bring us unto finall impenitencie 3. Although this tough clammy flegme which is the cause of the palsie settle more in one place then in another yet is it spread dispersed through all the body so there is a generall corruption in out whole nature which showes it selfe more particularly in some sinne then in other 4. There is a kind of palsie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that drawes the sinewes of the legâ— together and makes lame And this I conceive was the cause of his lamenesse whom wee reade of Acts 3. So sinne makes us lame and unable to walke in the wayes of God and to run the race that is set before us Fiftly we may consider the cure of the Palsie Answer 5 and therein these things to wit 1. The cure of this disease is hindered and the disease it selfe made worse by the aire if it be either cold moist thicke or cloudy but is helped by the aire which is warme drie pure and cleare So sin is cured by these meanes viz First by a warme and hot zeale against sinne and for Gods glory And Secondly by labour industry and endeavour and not by ease and idlenesse See before Math. 7.5 And Thirdly by purity and sanctity in our lives and conversations And Fourthly by the comforts and consolations of the blessed Spirit And therefore let us labour for the fire of true zeale striving against all sin and endeavouring after all grace fervently and frequently and then we may expect the internall joy of the holy Ghost in our soules 2. The neglect
Because God hath commanded the use of the meanes if we desire to obtain the end III. Because we tempt Gods providence if wee neglect the means Matth. 4. Secondly but we must not use the meanes for Answ 2 this end that we may change or alter the decree of God Esay 46.10 but that we may be excused And therfore the use both of evill and doubtfull means is altogether inexcusable And thus much for the first generall answer unto the Objection Secondly it was necessary that Christ should Answ 2 fulfill the Prophesies for the confirmation of his sending from God hee hereby proves himselfe to be the Messias who is sent from God for the redemption of mankind because whatsoever was foretold by the Prophets concerning the Messias is fulfilled by him Reade for this purpose these places Matth. 11.5 and 26.54 Mark 14.49 Luke 22.27 and 24.44 Iohn 18.9 Thirdly our Saviour by his miracles and healing Answ 3 the sick and dispossessing of the poss ssed doth shew that the Prophesies are fulfilled not only in the soules but also in the bodies For there is herein a reciprocation as appears thus As in the Gospel corporall things denote spirituall as for example I. Leprosie denotes the corruption of our nature and Christ by healing Lepers doth shew that it is he and he only that takes away and heals the leprosie of sin II. Christ gives unto the blind their sight to shew that hee is the light of the world Mal. 4.2 III. Christ by making the deafe to hear doth shew that he is the Doctor of the soule IV. Christ by curing Fevers doth shew that it is he only that allayes the fire and the heat of concupiscence within us V. When Christ opens the mouth of the dumb he would have us to learn that he onely teacheth us to cry Abba Father Gal 4.6 VI Christ by healing those who were sick of the Palsie and restoring the Lame unto their limbs would have us know that he is the onely Physician which corroborates and enables us to worke the worke and walke in the wayes of God VII When Christ dispossesseth and driveth away devils he would have us know that first hee is that seed of the woman who was of old foretold should break the Serpents head Gen. 3. And Secondly that it is only he Rom. 16.20 that enables us to trample Sathan under our feet VIII Christ by raising the dead unto life doth teach us that it is hee who gives the spirituall life of grace unto us and who for us purchased life everlasting So in the Prophets spirituall things are applied unto the body as in this verse Whenâ—e we might learn That it belongs unto the Messias not only to cure soules but bodies also Psalme 103.2 3. Why doth it appertain unto Christ to cure Quest 6 and heal bodies as well as souls Answ 1 First because he redeemed both bodies and souls and therefore both are his 1 Cor. 6.20 Answ 2 Secondly because he commands us to serve him both in souls and bodies Rom. 12.1 And therefore as our Lord and Master it belongs unto him to be carefull of both Answ 3 Thirdly corporall evils are the punishments of sin and therefore it belongs to him to take away both the evill of sin and the evill of punishment both the cause and the effect Vers 18 Vers 18. Now when Iesus saw great multitudes about him he gave commandment to depart unto the other side Sect. 1 § 1. When Iesus saw great multitudes Observ It appears here that many were present but Christs departure shews that he was not well pleased with them From whence we may learn That there may be many hearers and yet but few good Quest 1 How doth this appear Answ 1 First evidently by these Scriptures Mat. 3.7 and 7.21 22. and 8.1 and 12.15 and 13.2 and 14.13 and 15.30 and 19 2. and 20.16 29. Answ 2 Secondly by these two reasons namely I. Because many followed Christ for some temporall gain to wit either that they might be healed or fed by him Ioh. 6.26 II. Because many heard him for novelties sake as the stony ground who rejoyceth at the first and falleth away and relapseth at the last Mat. 13.20 and Ioh. 6.66 Quest 2 Is it not a good thing to see people flock unto the Word and house of God Answ 1 First certainly to come to the Temple is but an externall work and is easily done Answ 2 Secondly to come to the hearing of the word is a thing of good repute and to absent our selves from thence or to be negligent in hearing is a shame and therefore many repair thereunto Answ 3 Thirdly but thus to flock to the house of God is good namely I. That thou maist there worship and serve God by prayer II. That thou maist feed thy soul by hearing III. That thou maist gain something either for thy information or reformation or consolation or corroboration or instruction or direction in the way of grace Sect. 2 § 2. He commanded them to depart unto the other side Quest 1 Why doth Christ command them that is those which were in the ship with him to depart Did Christ desire to hide or conceal himself from those who sought for him Non cadit in bonitatem Salvatoris circumcursantes linquere a Hilar. s How can this stand with the goodnesse of our Saviour to depart from and forsake those who run up and down to see and hear him Answ 1 First it may be Christ departed that they might seek him more intently and earnestly as the Mother sometimes seems to depart from the Childe that it may more diligently seek her and more affectionately cry after her So Christ would have them seek him with tears and seriously to endeavour to finde him thinking no pains too much Secondly perhaps Christ was weary and Answ 2 therefore desires to depart that he may rest himself for his body was subject to our infirmities Heb. 4.15 whence he prays against death Thirdly because there were great multitudes Answ 3 therefore he departs that he might avoid vain-glory Observ thus thinks Chrysostom s Teaching us hereby to avoid and shun all vain-glory as much as we can Philip. 2.3 Gal. 5.26 and 1 Thes 2.6 Why may we not seek the praise of men in the Quest 2 performance of good works First because the applause of the world is the Answ 1 reward of Heretikes and hypocrites Matthew 6.2 5 16. Secondly because this would argue us to be Answ 2 blinde and ignorant of our selves or our own conditions It was the proud Pharisee who was ignorant of the corruption of his own heart who boasted of himself Luke 18.11 And she was but a poor and blinde and miserable Church who boastingly said She was like a Queen wanting nothing neither should ever be moved Revel 3.17 And those who know themselves know with Paul that in them that is in their flesh dwels no manner of thing which is good for they have no
man trust Quest 6 in or adhere unto First not to his naturall strength in performing Answ 1 of what is good for that is but weaknesse Iob 14.4 and 15.14 Secondly not to his wit or wisdom in understanding Answ 2 of what is good for although he may understand many things which concern his body and temporall estate and be very crafty in outward things yet spirituall things he is not able truly to take up 1 Cor. 2.14 Thirdly not to his wisdom in avoiding of Answ 3 evill for Sathan is more crafty to tempt and assault than any naturall man can be to resist and withstand temptation because naturally our judgment erres and our care sleeps Fourthly not to the strength of his resolution Answ 4 many a man resolves that he will never swear more nor be drunk more nor fall into his accustomed sins any more but yet at length starts aside like a broken Bow turning with the Dog to his vomit of sin Indeed a natural man may be resolute in worldly things but not in the things of the Lord because he hath no true love unto God or goodnesse within nor any true change of his affections Fifthly the naturall man may not trust to his Answ 5 own honesty in obeying for he cannot obey God either generally in all things or perpetually for all times but onely sometimes and in some things which comes far short of true obedience Sixthly he must not trust to his conscience Answ 6 in repenting or condemning of sin for I. Often the naturall man condemns another mans sins but not his own And II. Often erects a false repentance as the Drunkard after his Cups and the Swearer after his Oathes will cry God mercy and beat their hands upon their brests and think this their repentance will serve the Lords turn and procure from him pardon Yea III. Oftentimes the naturall man seems to expresse a great measure of hearty sorrow but it is for the punishment not for the sin as Ahab did 1 Kings 21. And therefore God will not accept of it Seventhly and lastly let not the naturall man trust to his confiâ—ence or faith in beleeving for Answ 7 the faith of such is but blinde presumption Esa 28.18 Thus I say the naturall man must neither trust to his strength in working nor to his wit in understanding nor to his prudence in avoiding nor to his power in resolving nor to his honesty in obeying nor to his conscience in repenting nor to his confidence in beleeving for in all these he may be deceived Quest 7 What things or works may a spiritually dead naturall man do The naturall man may do these things to wit Answ First he may sin greedily with the full bent and consent of the will Ephes 4.19 he may run on unto sin as a horse unto the battell Secondly he may perform naturall works as eat drink sleep and the like Thirdly he may perform politick and civill works as buying selling trading purchasing c. Fourthly he may perform Morall works or the acts of vertue he may give Alms forgive offenders love true and honest dealing be chaste and temperate and the like Fifthly he may perform religious actions quoad materiam informem in regard of the dead letter or livelesse outward work for he may hear the word he may pray he may fear the wrath and anger of God he may be pricked in heart yea with Herod Mark 6.20 he may obey in many things Reade Heb. â— 4 5 6. But Sixthly he can do nothing well quoad formam form lly or in regard of the manner of dâ—ing This form of goo works is faith and witâ—out this nothing we do can be pleaâ—â—â—g unto God Deus râ—â—uâ—e â—ator Adverbiorum God rewards Benè onely that which is wâ—ll done in regard of the manner And therefore naturall men being without faith all their works are but like Sodoms fruit or deaf Nuts or as Bellarmine saith a carkasse which hath strong and well set members but wants life Quest 8 Is there no hope of life then to the naturall man Answ He may live again although he be dead But by the help Of another not Of himself and that Miraculously not Naturally or Physically A man that is dead cannot infuse life into himself but he may be restored unto life by another as many were whereof we reade in holy writ But even this is above nature and plainly miraculous for any to restore a dead man to life So is it with naturall men they are dead in sin and it is not iâ— their power to quicken themselves or to infuse the lâ—fe of grace into themselves but it is the work of another namely of Christ and that not by any naturall but by a supernaturall work who regenerates us by his Spirit Ioh. 3.3 4 5. How may dead men be revived and restored Quest 9 unto life They must do as Martha did when she desired Answ that her dead brother Lazarus might bee raised up to life that is First they must fetch Christ unto the dead soule Then Secondly they must pray that the stone of insensibility may be removed that is that their hard hearts may be mollified and softned and made sensible of sin Thirdly pray that he may heare the voice and call of Christ and word of God which calleth him from the grave of sin and perdition Fourthly pray that being called and hearing Christs voice hee may come out from the grave of sin forsaking it and leaving it for ever Fifthly pray that his face being unbound hee may see Christ Iohn 11.44 Sixthly when he is raised up by Christ and seeth him then let him sup with him and stay with him and never depart from him Revelations 3.20 Seventhly by how much longer hee hath laid in the grave of sin or death or by how much the worse hee stinks in regard of his wicked life by so much the more fervently and constantly pray untill he be raised and restored How may we know whether we are spiritually Quest 10 dead or not Examine in thee these things namely First art thou given to thy pleasure Answ following that with joy but hearing the word of God with wearinesse calling that a hard saying b Iohn 6.60 Then certainly thou art but a dead man Secondly art thou glewed unto the world and thy wealth and profit Iames 4.4 1 Iohn 2.15 Vndoubtedly then thou art yet dead in sin Thirdly art thou puffed up with worldly wisedome which is contrary to the wisedome of the Spirit then it is a signe that thou art not as yet quicked Rom. 8.6 c. These three hold men diversly to wit First pleasure luls men asleepe Secondly the world compels men as in chaines to obey and serve her Thirdly wisedom deludes and deceives men with false shewes Fourthly art thou not as yet regenerated and changed then certainly the life of grace is not as yet infused Iohn 3.5 Fifthly dost thou not as yet beleeve then it is
to be feared that thou art yet alive in nature but dead in grace Wherein must naturall men labour to acquire Quest 11 life First in generall in the whole man that is Answ 1 both in the body and soule in the outward life and in the inward man in the will and memory and reason and spirit and mind Ephesians 4.24 and 1 Thess 5.23 Answ 2 Secondly more particularly we must labour to acquire life in three things to wit I. In sensu in our sense and apprehension Nothing comes unto the understanding which was not first in the sense and therefore we must labour that our understandings may be enlightned and that the scales of ignorance may fall off from our eyes because sense is the outer gate of the soule Ephes 1.18 Rom. 11.8 and 1 Iohn 2.11 In a word he that desires the light of grace must labour first to be sensible of the blindnesse of nature and he who longs for spirituall life must strive to be sensible of that spirituall death wherein he lies buried Luke 11.34 II. In fide in our faith and confidence faith is the eye wherby wee see God Mat. 5.8 faith brings us to saving knowledge Iohn 17.3 and workes in us true experience of the love of God c Philip. 3.10 And therefore let us not content our selves with dead dreams or carnall conjectures but labour for a true lively working and applicative faith III. In robore in our strength and power that is labour that wee may bee strengthned with might and power in the inward man d Ephes 3.16 not contenting our selves with the power of nature which is but impotency it selfe Now this living or lively power which we must labour for is three-fold namely First Potestas pugnandi power to fight against sinne and Sathan manfully untill we have prevailed e Heb. 12.4 and 1 Pet. 2.11 Secondly Potestas obediendi power to obey God in some good measure in that which he requires of us in a new life Thirdly Potestas amandi gaudâ—ndi power to love God and good duties and to rejoyce in the performance thereof Esay 58.13 Quest 12 From whom is this life to be acquired Answ 1 First we must seeke it of God the Father Esay 25.8 Hos 13.14 Rom. 4.17 Answ 2 Secondly we must seek it of God the Sonne Luke 1.78.79 Iohn 1.4 and 2 Cor. 5.15 and 2 Tim. 1.10 Answ 3 Thirdly wee must seek it of God the Holy Ghost Iohn 6.63 Rom. 8.10 11. and 1 Cor. 6.11 And therefore let us invocate God the Father in the name and mediation of God the Sonne to infuse this spirituall life of grace into us by the operation of his blessed Spirit Quest 13 What means must we use for the obtaining of this spirituall life Answ 1 First wee must be watchfull and circumspect over our wayes Ephes 5.15 for grace is not found in the way of security or with sleeping upon the bed of case Colos 3.1 Answ 2 Secondly we must be diligent in hearing Iohn 5.24 25. and 2 Tim. 1.10 Now there are two things to be heard namely I. The Law this wee must hear that we may be humbled therby Rom. 7.9 II. The Gospel this we must hear that we may be counselled and comforte therby 2 Cor. 2.16 Answ 3 Thirdly we must die unto sin Generatio unius est corruptio alterius the vivifying of grace is the mortifying of sin And the more grace increases the more sin decreases Rom. 6.11 and 1 Cor. 15.36 Now there are two kinds of death namely First Concupiscentiae of sinne and lust Colos 3.5 for all sins evill affections and lusts are to be mortified Secondly Confidentiae of hope and confidence for wee must deny our selves not trust at al in any thing we do Fourthly wee must labour to beleeve Iohn 8.24 Answ 4 And that by a faith not of our own framing but of Gods infusing Colos 2.12 Fifthly we must persevere in all these as long Answ 5 as we live that is both in watchfulnesse and hearing and mortifying of sinne and beleeving with a faith approved by works Revelat. 2.11 Ephes 6.13 What shall wee gaine by this spirituall life Quest 14 that we must take so much paines for the procuring of it First if wee be made partakers of this life Answ 1 of grace then we shall bee made fellow Citizens of the Saints yea the Heirs of God Rom. 8.17 Ephes 2.6.19 Second by this spirituall life we gain spiritual Answ 2 liberty 2 Cor. 3.17 from sin Rom. 6.14 8.11 Thirdly by this life we gain light and knowledge Answ 3 and spirituall rejoycing Esay 9.2 Luke 1.80 and 1 Pet. 1.8 And therfore it is worth al the paines VERS 25. And his Disciples came to him Vers 25 and awoke him saying Lord save us wee perish § 1. His Disciples came to him Sect. 1 This action of the Disciples in comming to Christ may teach us the degrees of our comming unto Christ How do we come unto Christ Quest or by what steps First the carnall man is absent from Christ Answ 1 and a stranger unto him Mat. 18.11 Luke 15.13 Ephes 2.12 and 1 Pet. 25. Secondly therefore God sends affliction as Answ 2 to the prodigall poverty and to the Jews misery Psalme 107. Thirdly and then we come to him Psal 119.67.71 Answ 3 One of these two wayes either I. By prayer as the Disciples here did crying Lord save us Or II. By repentance as the Prodigall did Father I have sinned against heaven and against thee § 2. They awoke him Sect. 2 Christ indeed is sometimes absent from his children which is here expressed by his being asleep How is Christ absent from his children Quest First sometimes he is absent from them by Answ 1 withdrawing his grace from them and permitting them to sin thus he absented himselfe from Peter and David for a time Secondly sometimes he is absent from them Answ 2 in comfort when hee permits them to fall into grievous afflictions thus hee absented himselfe from Iob for a time and from David Psal 22. Sect. 3 § 3. Save us or wee perish The Disciples here in their distresse pray unto Christ and are preserved whence we may learn Observ That the prayers of the righteous shall certainly be heard Object But many pray whom God answers not Answ 1 First God is alwayes able to heare and helpe us if he please Daniel 3.17 Answ 2 Secondly if he do not helpe us when we pray yet he will turn his deniall and our distresse unto our good for all things worke together for the best unto the righteous Rom. 8.28 Answ 3 Thirdly and although hee do not helpe us at the first yet he can afterwards as we see in Israels fighting against Benjamin who was overcome once againe Iudg. 20.21.25 although God bad them fight verse 18.23 but at length they wholly overcome them verse 35. c. Vers 26 VERS 26. And hee saith unto them why are yee fearfull O yee of
our affections and actions for these are sure signes of an effectuall vocation Sect. 4 § 4. The Righteous Quest 1 Whom did not Christ come into the world to call Answ The righteous Quest 2 Is righteousnesse displeasing unto Christ that he saith he came not to call the righteous Answ True and reall righteousnesse that is the righteousnesse of faith by or in Christ is not displeasing unto him 1 Cor. 1.30 Philip. 3.9 But our own false and painted righteousnesse is Quest 3 odious unto him Luke 18.11 Do sinners please Christ better then those who are righteous or why doth he preferre them in his society associating himselfe rather with Publicans and sinners then with Scribes and Pharisees for by this it appears that the Simonians and Gnosticks were in the right and not erroneous Answ 1 First our Saviour no where commends any sinners except only those who repent Secondly there were many causes why Christ did rather associate himselfe with sinners then Answ 2 with those who thought themselves to be righteous namely I. Because hereby he shewed his humility and lowlinesse of mind II. Because hereby occasion was offered unto him of preaching the word the work for which he was sent III. Because hereby hee shewed the power of his preaching that it was able to convert the worst IV. Because sinners were more apt and fit to hear the word then those who were conceited of their own righteousnesse for they were more humble in themselves and more quickly brought to a sight and acknowledgement of their sins How did not Christ come to call the righteous Quest 4 did not Christ call just Iames and pure Peter who never eat any unclean thing did not Christ call good Andrew and Iohn and many other who were righteous yea doth not the Apostle most truely say that those whom he predestinated them also hee called Why then doth hee here say I came not to call the righteous First to this Saint Ambrose sup answers that Answ 1 by the righteous our Saviour means the Scribes and Pharisees who presumed that they were righteous whereas indeed they were not but only vain and proud now Christ came not to call these who were thus well conceited and perswaded of themselves Secondly our Saviour here speaks of calling Answ 2 unto repentance as appears plainly both by Saint Luke Chapt. 5.32 and by Saint Mathew here for in both places it is said I came not to call the righteous but sinners unto repentance Now this Call belongs only unto sinners not unto Saints and those who are righteous Secundum quod tales sunt Those who were sinners he called unto repentance those who were truely righteous hee called to follow him that their grace might increase and they attain unto a greater measure of perfection in a spirituall life v u Carthus s But the best stand in need of repentance as followes by and by § 5. But sinners unto repentance Sect. 5 It is controverted betwixt us and the Papists whether the Sacrament of the Lords Supper were properly ordained for remission of sinnes or for the assuring of us of remission of sins and we affirme that although that blessed Communion and Sacrament have other uses yet the especiall and principall use thereof is to strengthen and assure our faith of the remission of our sins And we prove this thus Christ here saith I came not to call the righteous Argum. but sinners unto repentance But Christ in the Eucharist calleth us unto him Therfore he calleth sinners to come to the Eucharist that therby they may be assured of pardon and forgivenesse Bellarmine answereth Answ that Christ speaketh of his first calling unto faith and repentance not of inviting unto the Eucharist Bellarm. lib. 4. de sacram Cap. 17. resp ad arg 1. Reply 1 First where Christ saith I came not to call the righteous but sinners unto repentance wee must observe that he calleth all save only such as are so righteous that they need no repentance but such there are none in this life therfore hee calleth all Reply 2 Secondly Christ calleth all that thirst If any man thirst let him come unto me and drink Iohn 7.37 But what man thirsteth more then hee who desireth to be released of his sins Neither doth Christ here speak of the first call unto faith but even of such as did beleeve already as followeth in the next verse Hee that beleeveth in me out of his belly shall flow Rivers of water of life Reply 3 Thirdly our Saviour saith Come unto me all yee that are weary and laden and I will ease you Mat. 11.28 But these are they which labour under the burthen of their sins And therfore such are admitted to come to the Sacrament to find ease therby Willet Synops fol. 636. Argum. 2. Vers 15 VERS 15. And Iesus said unto them can the children of the Bride-chamber mourn as long as the Bridegroome is with them But the dayes will come when the Bridegroom shall be taken from them and then shall they fast Sect. 1 § 1. Can the Children of the Bride-chamber mourn Our Saviour in these words alludes to the custome of the Jewes in their marriages the rites and Ceremonies wherof were performed in the assembly of ten men at the least with blessings and thankesgivings unto God whence the house it selfe was called Beth-hillula the house of praise and their mariage Song Hillulim prayses and the Bride-groomes intimate friends which accompanied him and sung the Epithalamium or mariage song were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of the Bride-chamber as in this verse The forme of the marriage Song in effect was this The chiefe of the Bridegroomes friends takes a Cup and blesseth it saying Blessed art thou oh Lord our God the King of the world which createst the fruit of the vine Afterward then he saith Blessed be the Lord our God the King of the world who hath created man after his own Image according to the Image of his owne likenesse and hath thereby prepared unto himselfe an everlasting building blessed bee thou oh Lord who hast created him Then followeth again Blessed art thou oh Lord our God who hast created joy and gladnesse the Bride-groome and the Bride Charity and brotherly love rejoycing and pleasure peace and society I beseech thee oh Lord let there suddenly be heard in the Cities of Iudah and the streets of Ierusalem the voice of joy and gladnesse the voice of the Bridegroome and the Bride the voice of exultation in the Bride-chamber is sweeter then any feast and children sweeter then the sweetnesse of a song And this being ended hâ—â— drinketh to the married couple § 2. But the Bride-groom shall be taken away and Sect. 2 then they shall fast It is controverted betwixt us and the Papists Object whether the institution of Lent be an Apostolike tradition or not they affirming that it is and Bellarmine lib. 2. de bon operib Cap. 14 sheweth seven causes of the institution therof
put into new Bottles Observ Whence we may learn That those who are born anew by Grace ought in their lives to bring forth new works Colos 2.6 Rom. 6.4 and 7.6 and 1 Pet 4.2 Quest 5 Whether were those who relapse and bring forth evill fruits ever truly born anew and made new bottles Answ No for it is impossible that those who have been once truly dead unto sin should ever live therein Rom. 6.2 and 8.10 11. Quest 6 Do not new bottles those who are born again sin at all Answ 1 First certainly the best sin and that often Rom. 7.23 and 1 Iohn 1.8 from whence we are taught daily to pray Forgiâ—e us 〈◊〉 Trespasses Mat. 6.12 Answ 2 Secondly but they do not walk in sin neither make that their trade of life nor yeeld unto sin but strive and struggle and wrastle against it Gal. 5.17 Quest 7 Cannot those who are illuminated and renewed relapse and fall away Answ 1 First those who are truly regenerated cannot finally relapse Iohn 13.1 and 10.18 Rom. 14.4 1 Cor. 1.8 Phil. 1.8 Answ 2 Secondly but there is a degree of illumination and common Grace from which a man may finally fâ—lly and totally fall Hâ—b 6.4 and 10.26 and 2 Pâ—â— 1.9 and 2.20 VERS 20. Vers 20 And behold a woman which was diseased with an issue of blood twelve years came behind him and touched the hemme of his garment Whether was this woman the same which Quest 1 Saint Marke and Saint Luke make mention of Marke 5.26 Luke 8.43 The woman whom Saint Marke Answ and Saint Luke make mention of was not divers from this woman spoken of by Saint Matthew in this plâ—ce as some thinke but is all one and the same for they all set downe the same terme of the continuance of her disease namely twelve years and the manner of her healing by touching the hemme of Christs garment onely the other two make mention of some other circumstances as that she had spent all among the Physicians and was nothing the better What woman was this which was healed Quest 2 This woman was not Martha Answ the sister of Mary Magdalene as Ambrose seemeth to think de Sâ—lom Cap. 5. nor healed in Ierusalem as Tostat qu. 9. in Mat. 4.85 for Christ was then in Galilee whither hee was returned from the countrey of the Gadarenes and shee seemeth to have been a stranger because Christ sendeth her not to the Priest to present the offering prescribed Levit 15.26 c. as he did the Lepers Some thinke that this woman name should bee Vâ—roâ—â—â—â— in whose vail Christ left an impression of his Image or Bernice who by Herods license set up a brazen Image of Christ at Paveas in memory of this fact under the which grew an herbe which as soone as it touched the skirts of the Image had a vertue to cure all diseases but these I leave as uncertainly true or rather as certainly false though confidently reported by divers Authors cited by Lorinus Indeed Eusebius writeth that this woman was of Caestreâ— called before Paveas and placed in memory of this her deliverance two brazen Images at her door one representing Christ the other a woman touching his garments but without any adoration of them for the same Eusebius Bishop of Caesarea surnamed Pamphilus being written unto by Constantia the Empresse to send her the Image of Christ returned this answer Quis gloriae dignitatis â—â—centes splendores fulgurantes â—ffigiare mortuis inanimatis coloribus posset Niceâ— 2. Action 6. nuâ— 4. who can with dead and unlively colours set forth the bright and shining splendor of his glory and dignity And so he refused therein to satisfie her demand But to thinke that the touching of an Image did give such vertue to an herbe to heale all diseases is an idle conceit for when this woman was healed by the touching of the hemme of Christs garment the Text saith Vertue went out of him whereby it is evident that the presence of his blessed body gave vertue to the garment and that it had it not of it selfe much lesse then must wee think that an Image which never touched Christs body should have any such miraculous power and vertue in it Was not Christ polluted by the touch of this Quest 3 woman Answ All other persons by the Law were judged unclean by touching of such as had these issues of blood but our blessed Saviour as hee was without sin in his soule so hee was free from all uncleannesse and contagion in his body hee came to take away all uncleannesse and therfore could not himselfe be defiled therwith for hee was undefiled and separated from sinners Vers 22 VERS 22. But Iesus turned him about and when hee saw her he said Daughter be of good comfort thy faith hath made thee whole And the woman was made whole from that houre Sect. 1 § 1. But Iesus turned him about c. Quest Why will not our Saviour have this miracle kept secret as well as divers others he forbids the blind man afterwards vers 30. to tell none what he had done unto them and here by his turning him about and speaking unto the woman he would have all to take notice how miraculously she was cured Answ 1 First negatively Christ did not this through ambition or desire of vaine glory But Answ 2 Secondly that he might free and deliver the woman from all fear who might afterwards otherwise have beene troubled in conscience as though she had stolne health from Christ Answ 3 Thirdly Christ did this that hee might correct her faith who thought that if shee could but touch him she should be whole and yet that she could touch him and not be perceived by him therefore hereby our Saviour would have her know that he knowes all things Answ 4 Fourthly Christ would have this miracle knowne that her faith might be thereby more manifested and that for the imitation of others Answ 5 Fifthly Christ did this that the Ruler of the Synagogue who is mentioned before vers 18. might be the better confirmed and strengthned in this faith that Christ was able by his word to cure his daughter Answ 6 Sixthly Christ did this that the true cause and Author of the miracle might bee made known to wit that it was not by any vertue inherent in the garment but that it was wrought willingly and wittingly by himselfe and therfore he doth not say Vertue is gone out of my garment but vertue is gone out of me that is by my divine power and vertue this woman is healed not because with her hand she touched my garment but with her faith my selfe Sect. 2 § 2. Woman be of good cheer thy faith hath made thee whole Argum. It is controverted between us and the Papists whether there be any certainty of faith here on earth or not Amongst other Arguments wherby the affirmative part may be proved wee may produce this That certainty of faith is praised and
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
prevalent And therefore they are more like fiends then Fathers that shew unto their children examples of drunkennesse uncleannesse swearing prophanenesse lying covetousnesse and the like Answ 5 Fifthly Parents should nourish cherish and encourage those who are good but bridle the rebellious and stubborn children with the rod of correction and gentle chastisement Now al these may be understood both of Parents and Masters and Magistrates because they all belong unto them all Sect. 2 § 2. And he tooke her by the hand Observ The means wherby our Saviour raiseth this Damosell are his word and hand Marke 5.41 Luke 8.54 to teach us therby the manner of the conversion of a sinner or that the strength of our conversion doth consist in the voice hand of Christ wherby only those who are spiritually dead are restored to life How doth it appear that wee are converted Quest 1 and quickned only by his word and hand It appears thus First because his word is strong Answ and powerfull as thus appears I. It created the world and all that therein is Gen. 1. and Iohn 1.1.2 II. The word shall raise us up at the last Iohn 5.25 III. The word overcomes Sathan Mat. 4. and makes the Souldiers fall to the ground IV. The word converts us Iohn 5.25 Rom. 1.16 Iames 1.18 Secondly because the hand of God signifies his power and providence What method doth Christ use in the conversion Quest 2 of a sinner First wee are dead by nature Ephes 2.1 and Answ 1 can do nothing that is good Rom. 7.14.18 and 2 Cor. 3.5 Secondly Christ speaks unto us in his word Answ 2 that is by his word speaks unto our hearts or with his words gives his Spirit whereby our hearts burne within us Luke 24. and our consciences are awakened Act 2.37 Thirdly then he takes us by the hand and Answ 3 drawes us unto him by the coards of love Cantic 1.3 bending and enclining our wils to consent unto his Fourthly then we rise from sin to grace and Answ 4 with this Damosell from death to life § 3. And the Maid arose Sect. 3 It is controverted between us and the Church of Rome whether the prayers of the living or any other works of theirs doe profit the dead And they hold that the soules who are tormented in Purgatory doe find great ease by the prayers of the living and therfore wee ought to pray for them Bellarm. lib. 2. de Purg. Cap. 15.18 Now they undertake to prove this because wee deny it from this verse thus Christ while he lived profited the dead Object for he raised to life the Rulers daughter in this verse and the Widowes sonne Luke 7. and Lazarus which were dead Therefore even so the members of Christ ought one to helpe another the living the dead Bellarm. ibid. First they must prove these to have been in Answ 1 Purgatory or they prove nothing to the purpose Secondly if they were able which indeed is Answ 2 impossible for them to prove this yet it were but a fresh mans Argument Christ raised Lazarus and some others from death unto life Therfore we ought to pray for the dead Or thus Christ by his divine power did recall the soule againe unto the body either from heaven or Purgatory Therefore the prayers of the living will helpe the soules of the dead which are in Purgatory torments and afford them some case These are strong Arguments and follow faire and farre off Answ 3 Thirdly Christs miraculous actions were not done for our imitation And therfore it followeth not that upon the miraculous works of Christ wee should build the ordinary duties of Christians yea Saint Augustine telleth us that Christ is not to bee imitated in such workes as these Non hoc tibi dicit non eris Discipulus meus nisi ambulaveris supra mare aut nisi suscitaveris quatriduanum mortuum c. He saith not unto thee thou shalt not be my Disciple unlesse thou canst walke upon the sea and raise one unto life who hath been dead foure dayes But learne of me for I am humble and meek Answ 4 Fourthly if prayer for the dead be unto us as the raising of the dead was unto Christ then as all the dead who are in Purgatory should bee prayed for so Christ should have raised againe all that went then to Purgatory or else by the Iesuits conclusion he failed in charity as we doe now if we pray not for the dead as he bears us in hand Answ 5 Fifthly though the Saints departed and the faithfull living are members of the same body and so are bound in love one to the other yet it followeth not that one should pray for the other They with us and we with them do wish and long to see the redemption of the sons of God accomplished But charity bindeth us not to pray one for another because we know not one the particular needs of another Answ 6 Sixthly to pray for any deceased is against the rule of charity for love beleeveth all things and hopeth all things 1 Cor. 13.7 And wee ought to hope the best of the dead to wit that they are at rest but in praying for them wee presuppose they are in misery and so need our prayers And therfore in so doing we hope not the best of them as charitie willeth Vers 26 VERS 26. And the fame hereof went abroad into all that land Quest Why did Christ prohibite this miracle to be divulged as is plain he did Marke 5.43 Luke 8.56 Answ 1 First he did it lest he should seeme desirous of vaine glory Muscul s Or Answ 2 Secondly he did it lest it should either provoke the Pharisees or excite the people to conferre some vaine worldly honours upon him as elsewhere they did when they would have made him a King Musc s Answ 3 Thirdly this prohibition was but temporary Gualt Calvin s that is they were for a time enjoyned to conceale it and afterwards to publish it Or Answ 4 Fourthly this prohibition was given only to the Parents lest they should be proud of their daughter who was raised unto life Gualt s Or Fifthly our Saviour did rather forbid them to Answ 5 divulge the manner of her raising then the thing it selfe Calvin s Or Sixthly some thought tesie Calv. that our Saviour Answ 6 forbad them that thereby they might be the more carefull in the publishing of it because Nitimur in vetitum But this I would have none to beleeve Seventhly Christ prohibits the publication Answ 7 hereof that the power of God might the more appear in the spreading it abroad VERS 27. And when Iesus departed thence Vers 27 two blind men followed him crying and saying Thou sonne of David have mercy upon us § 1. And when Iesus departed thence Sect. 1 Whether is this the same History which is mentioned by this same Evangelist Chap. 20.30 Quest The time when this was done Answ doth shew that they are two severall Histories Now
nor cannot be mocked Galath 6.7 When we remember that God fits in heaven and there markes the words and works that are done and spoken upon the earth Psal 2.6 it makes us the more carefull to purge the inside of the Cup as well as the outside Math. 23.20 IV. We thinke that God is all mercy and no Justice but the Spirit teacheth us that he is both according to his owne Proclamation of himselfe The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity Exod. 34.6.7 transgression and sinne And this the Lord would have us take notice off lest the sight of our sinnes should make us despaire And a God that will by no meanes cleare the guilty but will visite the iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth generation and this the Lord spake least carnall security and naturall stupidity should make us to presume Secondly naturally we are ignorant of Religion and the word of God For I. we thinke it to be a hard saying Ioh. 6.60 But the Spirit of God doth teach us that it is sweeter then honey Psalm 119.103 and more precious then gold Psalm 119.127 yea the very joy and rejoycing of our hearts Ierem. 15.16 If we attentively reade Psalm 119. we shall see what exceeding joy David felt and found in the wayes and workes of Religion II. We thinke Religion but foolish curiositie but the Spirit teacheth us that without it there can bee no salvation Hebr. 12.14 Thirdly we do not know our selves Esa 28.14 having made a Covenant with death and being at an agreement with hell yea ready to say that wee are rich and abound in all things Revel 3.17 But the Spirit teacheth us that these are but deceivable dreames arising from blind pride the truth being this that we are poore naked blind and miserable Verse 25. It is enough for the Disciple Verse 25 that he be as his Master and the servant as his Lord If they have called the Master of the house Beelzebub how much more shall they call them of his houshold § If they have called the Master Beelzebub Sect. How was Christ called Beelzebub that is Quest 1 Divell One may be called Divel two manner of waies Answer namely either First by nature and thus all and onely the reprobate Angels are called divels Or Secondly by participation or by imitation of a diabolicall corruption And in this sense the Jewes falsely call Christ Divell and Christ truly calls Iudas Divell I have chosen you twelve and one of you is a Divell q Ioh. 6.70 What doth Beelzebub truely signifie Quest 2 The text here reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul but Syrus reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub Answer according to whom the vulgar reades B. and it appeares that it is to be written with β not with λ from 2. King 1. where Abasia being sicke sends to Baalzebub the God of Ekron to know whether hee should recover or die Tremellius interprets Baalzebub Sminthium because Apollo was wont to bee called Sminthius from the Mice he killed which they of Mysia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pliny lib. 29. naturall histor cap. 6. calleth this God of Ekron Myjodem but more rightly he is called Myothen that is the God of flies or the driver away of flies and Nazianzen contra Iulianum witnesseth that this God Baalzebub was made in the fashion of a flie And the name is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal that is a Master or a Prince or a Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebub that is a flie And therefore this was the name of an execrable Idoll of the Akanorites and was called Baalzebub the God of flies because they beleeved that he destroyed expelled the deadly and pestilentiall flies which so grievously infested and molested the inhabitants of that Iland Or else perhaps he was so called because when the Divell did give any Oracles or answer concerning the health of any hee appeared unto the Inchanters in the forme of a great flie Now by the name of this Idoll the Jewes went about to disgrace the miracles of Christ and consequently his Doctrine which was confirmed by Miracles hoping hereby to overthrow it and to cast such an aspersion upon it that none should beleeve it r Otho Gualt p. de vocibus exotic pag. 102. VERS 27. What I tell you in darknesse that speake ye in light Verse 27 and what ye heare in the eare that preach ye upon the house tops § Preach ye on the house tops Quest 1 What is meant by this Phrase Answ The phrase On the house tops is taken from the forme of buildings among the Jews mentioned Deut. 22.8 When thou buildest a new house then thou shalt make a battlement for thy roofe lest any man fall from thence So Iudg. 16.27 and Acts 10. The meaning therefore is In tectis id est In publicis congressibus Preach upon the house tops that is in publike assemblies Here therefore our Saviour doth expresse two things namely First that they must conceale nothing but make knowne the whole truth of Christ taught unto them ſ Luke 12.2 c. Secondly that these things must be published and publikely preached Whence we may note That the profession of Christ is not to be concealed Observ and hidden but apparantly to be held forth to the view of others Reade Rom. 10.10 Hebr. 4.14 and 10.23 c. For First the Spirit is a fire and that a shining fire Quis potest celare ignem And therefore if the Spirit of God be in us it will send forth both heat and light Marke 4.21 Iohn 5.35 Secondly the heart directs the tongue for out of the abundance of the heart the mouth speaks Mat. 12.34 Rom. 10.10 and 2 Cor. 4.13 And therefore if there be grace in the heart there wil be gracious words in the mouth Thirdly faith feares no dangers for it apprehends Christ alwayes present Mat. 28.20 And therefore if there be faith in the heart there will be profession in the mouth and practise in the life Argu. 1 The Papists affirme that the Sacramentall words are not necessarily to be so spoken or published that the people may understand them unto whom the Sacrament is to be administred We affirm the contrary thus Every word which the Apostles heard from Christ is a word to be preached and published and not to be so muttered or whispered as that it cannot be heard But the Sacramentall word was heard from Christ by the Apostles Therefore it is to be preached and published and not to be muttered The Minor Proposition is both plaine and also granted and the Major is evident from this verse What I tell you in darknesse that speake ye in light and what ye heare in the eare that preach ye on the house tops Hence Saint Paul 1 Cor. 11. being about to recite
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
nor the fictions and fancies of our braine to be mixed with sacred truths Or II. That hee might give an occasion to publish to the whole Congregation that Jesus was the Christ and true Messias Whence learne Observ 3 That it is the office of a true Prophet to make Christ knowne unto all his people Rom. 10.18 and 15.17.20 For for this end was both the Gospel and the Fore-runner sent Esa 40. Quest 7 What is the end of preaching Answ It is not enough to hold out an houre or to discourse so long as the Glasse runs but to teach Christ Now here a double worke is to be done namely First Christus docâ—udus Christ is to be taught and this in the principles and grounds of religion 1 Cor. 2.2 Phil. 3.8 Iohn 17.3 Ministers must be carefull to build up their people in saving knowledge and sound doctrine Secondly Christus imprimendus Christ is to be imprinted in the heart and soule Gal. 4.19 and 2.20 Ministers must labour to bring their people unto Christ and to bring Christ unto their soules that hee may dwell with them and live in them and continue amongst them for ever and ever For this is the greatest and best work of all to have Christ live in us and abide with us Aliud est Christum sequi aliud tenere aliud manducare Bern. It is one thing to seeke Christ or to follow him for a man may seeke that he cannot find it is another to lay hold of him for a man may lay hold upon him and yet not bring him home to his house as the Church did Cantic it is another thing to eat him to enjoy him to be made Partakers of him to remaine and abide with him and to have him living within us And this is that which we must principally labour for Ephes 3.17 Iohn 14.23 and 2 Cor. 6.18 § 4. Or shall we looke for another Sect. 4 What was Iohns scope in this interrogation Quest 1 First Iohn himselfe did not doubt whether this Answer 1 were the promised Messias or not But Secondly his Disciples doubted of it And Answer 2 Thirdly the world much questioned the truth of it And therefore his scope here was I. To taxe the blockishnesse stupidity and Answer 3 slackenesse of the Pharisees And II. To confirme and fixe the minds of his own Disciples And III. To declare and make knowne unto the whole world that now they must no longer expect or wait for the promised Messias but take notice of his comming and learne to know him by his mighty workes and embrace him and his doctrine without which there can be no salvation Acts 4.12 VERS 5. The blind receive their sight Verse 5 and the lame walke the Lepers are cleansed and the deafe heare the dead are raised up and the poore have the Gospell preached unto them § 1. The blind receive their sight Sect. 1 Before I come to the particular handling of this verse I will propound a generall Question or two Qua quâ—t in Christi responso animadvertenda Quest 1 Duo viz Responsi Christi Relatio generalis ubi tria Dixit illis non rejiâ—it licet malè affectos Ite renunciate ubi 1. Answ Non affirmat II. Remittit amplius docendos Quae auditis videtis ubi resert se ad opera sua Partesquarum altera respicit Quaestionem Seipsum In quà probat se esse Messiam Tum ex Operibus miraculosis utpote Cacos Clandos Leprosos sanando mortuos excit ando Verbis id est praedicatione Evangelij Quaerentes Discipulos Iohannis Beati qui non offensi per me seu qui non scandalizabuntur in me What was the end of Christs Miracles or Quest 2 Christs end in the working of his Miracles because every naturall Agent Agit propter finem propounds some end unto himselfe in all the actions which he performes and therefore much more Christ First the end of Christ Miracles was to demonstrate Answ 1 his person or to shew that he was the Christ promised Messias Because saith he I doe the works which no man by his owne power can doe therefore beleeve that I am the Sonne of God Iohn 15.24 Secondly another end of Christs miracles was Answ 2 to confirme his doctrine of which else-where Thirdly another end was to signifie Christs Answ 3 spirituall operations and workes Quest 3 Whether doth our Saviour in this verse speake of corporall or spirituall operations of curing and recovering those who were corporally blind Lame Leprous Deafe dead or of those who were spiritually thus diseased namely who were blind in understanding deafe in hearing of the word of Gods lame in their affections leprous with sinne yea dead in sinne Answ 1 First Iunius Lib. 1. Paral. 29. faith this verse is to be taken historically and literally and he gives these reasons for it namely I. Because we must not flee unto Allegories when the Text will admit and beare a true literall sense and interpretation II. Because the Prophets are wont to insert and mingle histories with Types for the greater assurance and confidence III. Because the nature of the Types is to be otherwise spoken of and predicated then squares or suites with their natures And IV. Because those passages of receiving the Gospell and taking offence thereat are necessarily to bee taken in a literall sense Answ 2 Secondly Calvin s Non dubium quin dicatur de spirituali à malis liberatione Without doubt our Saviour speakes here of a spirituall deliverance and freedome from evill and Tremellius s Esa 35.5 confesseth that there is an Hyperbole in these words Quia Christus agit tam in animis quam corporibus because Christ is conversant both about soul and body and operative also in both Answ 3 Thirdly there are three sorts of Prophesies namely I. Some meerly Typicall as I will send Elias Malach. 4.5 And they shall serve David their King whom I will raise up unto them Ierem. 30.9 Now this kind of Prophecies Are either First above nature as those who are spoken either of God Humanitus after the manner of men As wheÌ„ we are told of hands eyes armes and feet The creatures against their nature as the wildernesse shall rejoyce Esa 35. And the beame out of the Timber shall testifie against them Habac. 2.11 Now these are above nature and therefore meerly Typicall Secondly besides the dispensation of grace As my people shall sinne no more For this grace is not given in this life the best sinning in many things so long as they live II. Some Prophesies are meerly historicall as Senacherib shall not come into this Citie nor shoot an arrow there nor come before it with shield c. 2 King 19.32 So set thy house in order for thou shalt dye and not live Esa 38.1.2 And many the like III. Some Prophesies and predictions are of a mixt nature and these are two-fold viz. either First mixt secundum partes when one part is Allegoricall another Historicall
eye and neither from that watery or glasse or christaline humour that is therein nor yet from the nerves thereof these being but only the conveyers and conduit-pipes of the spirits So the knowledge wisedome and spirituall understanding which wee have comes not from our selves or from any naturall faculty or power within us but from the alone illumination of the blessed Spirit Eightly the diseases of the eye proceed not from the spirits but from the humours or at least from the absence of the spirits In toto vel vel tanto So the depravations corruptions and errours of the mind proceed not from the spirit of God but from the naturall imperfections of the mind or at least from the absence of the blessed Spirit from the soule Ninthly the eye cannot behold the Sunne not because the Sunne is contrary to the eye for nothing is more delectable thereunto or more desired but because the Sunne is too too excellent and bright for the eye to behold And therefore seeing the eye cannot behold it in his full bignesse and beauty or greatnesse and glory it doth therefore behold it in a cloud or in the water or in the Raine-bow or through some cracks or crannie or clift or hole of a wall So the soules chiefest happinesse is to see God Mat. 5.8 But because with Moses wee cannot see him in his glory therefore wee looke upon his Picture and contemplate and behold him in his creatures in his workes in his word in his Christ and in all his Attributes Quest 8 How may we know whether wee are enlightned or not and whether Christ have opened our eyes or not Examine seriously these things viz. Answ First whether can wee discerne betweene those things that differ and judge of those things which are most excellent yea so discerne them that we desire and hunger and long for spirituall graces before all temporall things Psal 4.6 and 51.11 Ephes 3.19 Secondly whether have we a true and watchfull faith or doe wee but sleepe and dreame that is are wee so assured of the presence and good worke of Christ within us that the remembrance and assurance thereof produceth joy and peace Psal 4.8 Thirdly whether is our conversation holy and unblameable or not are wee zealous for the glory of God are we filled with the fulnesse of God is there true life and strength of grace in us 1 Iohn 1. ◠Thus we must examine whether we have light in our understanding whether we have light and brightnesse in our faith and whether we are light and bright in our lives and conversations Fourthly whether doe we hunger after that glorious light which is reserved in the heavens or not Phil. 1.23 and 3.20 Revelat 6.10 and 1 King 19.4 Quest 8 How or by what meanes may this spirituall light be obtained Answ 1 First seeke it betimes labour for it maturely while it may be found Esa 55.6 and doe not either I. Preferre other things before it Or II. Procrastinate and delay to enquire after it Act. 22.16 Answ 2 Secondly seeke it fervently and zealously not coldly or luke-warmely Answ 3 Thirdly seeke it truely and aright Here observe diligently these three things I. God enlightens the mind 1 Iohn 1.5 that is God the Father Iames 1.17 God the Sonne Iohn 8.12 and God the Holy Ghost Ephes 3.16.18 And therefore wee must desire God the Father to enlighten our minds and understandings by his holy Spirit for his Christs sake Thus David did Psalme 13.4 and thus Paul would have us to doe Ephes 1.18 II. The Ministers of the word enlighten by the Gospel 2 Cor. 4.4.6 and Eccles 3.5 And therefore wee must bee diligent in hearing the word marking best what doth most concerne our selves and remembring that carefully and practising it sincerely and diligently III. I may adde that the godly doe enlighten by their godly conversation And therefore prophanely perilously and blasphemously is the holy for his holinesse derided and scoffed Psal 119.51 this not being the way unto illumination but a meanes to keepe us still blind and darke Wherefore they who desire that their minds may be enlightned must 1. Pray unto God to anoint the eyes of their understanding with the eye-salve of his Spirit Then 2. They must heare the word of God diligently and desire that the Lord would make it a meanes of illumination unto them And 3. They must delight in the society of the Saints they must contemplate and observe diligently their sanctity and integrity of life and they must labour to imitate their vertues § 2. The Lame walke Sect. 2 What is the meaning of these words Quest 1 First Ambulare to walke is commonly understood Answ 1 of the life and conversation as Mar. 7.5 Luke 1.6 and Act. 14.16 Secondly Via the way signifies the practise of Answ 2 life as it is said of Iohn Hee walked in the way of righteousnesse Matth. 21.32 And therefore most properly these words follow the former and the Lame the Blind because we must Walke whilst wee have light Iohn 12.33 In these words as in the former wee have two things to consider of namely I. What we are by nature and without Christ II. What we are by grace in Christ First by nature wee are lame or so long as Observ 1 wee are naturall wee cannot worke the workes of God nor walke in his wayes Psal 14.1 c. Esa 60.4 Rom. 7.18 How doth this appeare Quest 2 Because the impression of concupiscence within us is Answer First universall and generall that is is seated and placed in all our affections and desires And Secondly it is vehement and strong and of great power Rom. 7.5 and is therefore called Lex membrorum a law of the members Rom. 7.23 Yea Thirdly it is so deepely rooted in us that it cannot be removed by us and therefore by reason thereof wee are made and become truly miserable Rom. 7.24 § The Lepers are cleansed Sect. 3 By Leprosie is meant sinne because this is the pollution of the soule as that is of the body And herein also we have two things to observe viz. I. That by nature wee are defiled with the leprosie of sinne II. That by Christ wee are purged from the pollution of sinne First our naturall estate is here worth observing Observ 1 As wee are blind in our eyes and lame in our feet so we are leprous in our whole man Or All men by nature are polluted and defiled with the leprosie of sin Gen. 6.5 and 8.21 and Rom. 5.12 and Ephes 2.1.3 Psal 39.5 and 116.11 How doth this appeare First it appeares thus Quest because it is the punishment of sinne As Gehezi and Miriam were Answ 1 smitten for their sinnes with leprosie so al mankind were punished with the leprosie of sinne for Adams transgression 1 Cor. 6.10 c. Ephes 4. 17. c. Tit. 3.3 Answ 2 Secondly this pollution of sinne is propagated to posterity sinfull man begets children in his owne likenesse and man that
are open enough to heare judge and proudly to censure others Mat. 7.1 Rom. 2.1 II. In our selves and here we are truely deafe being not able to heare the Lord or his word And this deafenesse I here speake of Observ 1 Observe then hence That it is a disease incident to all by nature not to heare the voice and word of God Ierem. 11.10 and 13.10 Quest 2 What doe men ordinarily refuse to heare out of the word of God First naturally we refuse to heare the threatnings of the word 2 Chron. 36.16 Esa 5.19 Ierem. 17.15 Secondly we stop our eares against the promises of the word Malach. 3.10.14 and 2. Peter 3.4 Thirdly we are carelesse of the call of the word Prov. 1.24 c. Fourthly we regard not the commands of the Answ 4 word Esa 30.9 c. Ierem. 7.23 c. Ezech. 20.8 Audiâ—e to heare is ordinarily taken for obedire to obey in the booke of the Proverbes yee would not heare that is ye would not obey Fiftly we wil not listen to the Doctrines and instructions Answ 5 and lessons of the word Ierem. 32.33 Now the meaning of the proposition I observed is this Although the Lord call yet naturall men will not heare although hee command yet they will not obey although he teach yet they will not learne although he threaten yet they will not feare although hee promise yet they will not beleeve Doe none at all all heare the word of God Quest 3 are all men deafe All men are deaf but not al after the same manner or in the same measure or malice Answ For First some directly deny and refuse to heare the word Ierem. 44.16 and 7.26 and 11.8 Zach. 7.11 c. Mat. 23.37 This might be applyed to those who are refractory who say who is the Lord that we should obey him Exod. 5.2 and our tongues are ours who shall controll us Psa 12.4 But this belongs not to the present institution properly and therfore I omit it Secondly some doe not onely refuse to heare the word but over and above deride it as 2 Chron. 30.10 and 36.16 and Acts 17.32 This may be applyed I. To those who deride the Professours of the word Psalm 119.51 And II. To those who scoffe at the preaching of the word And III. To those who taunt at Religion it selfe As the story saith of the Thiefe who bid spare him till the day of Judgement and then he would take all But these being particular faults and I having to treat of the generall disease and deafenesse passe these over Thirdly some yea all naturall men are insensible of all true feare and understanding haveing eares but heare not Psalm 115.6 Ierem. 5.21 Ezech. 12.2 Mat. 13 13. c. Fourthly the meaning therefore of the Proposition observed is this The naturall man cannot so heare or receive the word given for his salvation and conversion in his affection internall sense and conscience that it workes in his heart conversion unto God How doth this appeare Quest 4 Thus Answ because Nature is opposite to God in two things namely I. In Goodnesse for he loves not that which is good although he doe in part understand it to be good For every rule of Religion is hard Iohn 6.60 And wordly wisedome is enmity against God Rom. 8.7 yea hence naturally we love not Christ although of all others and other things most worthy to be beloved Esa 53.2 But will rather leave him then embrace such hard lessons as hee teacheth Iohn 6.65 Nature beeing altogether averse both from God and good II. In truth for hee cannot understand spirituall things Object Against this it will be objected Naturall men understand many things for they feare and are enlightned and reformed and have a tast of good things Mark 6.20 And therefore are neither so blind nor deafe as we would make them to be Answ 1 First in the naturall man there is a rude and confused hearing but he can discerne nothing plainly but all onely in a darke speaking 1 Cor 13.12 Answ 2 Secondly the naturall man doth something by grace Now grace is two-fold viz. I. Generall and this grace can doe much both towards humiliation from the law and illumination for a man may bee humbled with legall terrours a man may be so farre enlightned that he may pray with much shew of understanding and fervour and sense yea have a taste of faith and the good word of God and all from this generall grace II. Particular and effectuall unto conversion and regeneration Now those who are deprived of this Grace can doe nothing as they ought to doe nor heare the word as they ought to heare For First the end of Preaching is to teach men the knowledge of God yea that knowledge which is life eternall Iohn 17.3 And Secondly so to teach them the beauty sweetnesse and goodnesse of God that they may love him and long for him and cry after him before all other things Psalm 27.4 And Thirdly that through this love of God wee might be constrained to obey him and that both in heart and life 1 Corinth 6.20 But Fourthly nature is not capable of God or spirituall things 1 Corinth 2.14 Acts 16.14 Esa 48.8 Here this phrase or word Hearing is worth observing For thereunto three things are required namely First a voice or the word preached 1 Corinth 1.18.21 And Secondly the aire or breath that carryeth the voice to the Eare and this is the holy Spirit which imprints the word in the heart with deep and indeleble Characters And Thirdly the Organ rightly disposed Now so long as wee are naturall wee have neither of these Now as much as in us lyeth we must labour to prevent and remove all these causes Observ 2 Secondly wee have now to consider the state of grace and that is Audiunt by Christ the deafe heare or their spirituall hearing is restored unto them Or Christ cures in his Children the deafenesse of the soule Esa 43.8 and 54.13 Ierem. 31.34 Quest 5 How doth Christ cure this Deafenesse Answ First he takes away the impediments and hindrances namely I. Obstructions or the stopping of the Eare Now in the Stopping of the Eare There are three things to be considered To Wit First the efficient cause thereof and this is the world who labours to fill our hearts and take up our thoughts and bewitch us with the delights thereof Now Christ cures this by shewing how foolish and vaine and transitory all the things of the world are Eccles yea that they are but snares and wounds and most unconstant friends 1. Timoth. 6.10 and Luke 12.20 Secondly the sickely effect for the Stopping of the Eare workes a hardnesse in the Eare and as the humors in the Kidneyes and Bladder doe so harden that they turne into a stone and the stopping of the humours in the hands or feete breed those Nodos podagricos Cheiragricos So the humours of the Eare beeing stopped breed such a hardnesse that it
Church daily such as he will have saved Acts 2.47 namely such as were ordained unto life Acts 13.48 Rom. 11.7 Non precibus flexus sed spâ—â—te sua comâ—â—â—â—â— fecit Chrys super Hee was not moved to save us for or by our prayers but of his owne free will Declarat non aliunde quam ex Dei arbitrio pendere discrimen quod sapientes caecutiant idictae capiant Calvin s Our Saviour produceth no other reason but onely the Lords will why the wise are blinded and the simple understand the Gospell How doth this appeare Quest 4 First this divine Revelation and spirituall knowledge Answ 1 of the word is not granted to any for their merits neither can be acquired by study Chrysost s The Gospell is not apprehended or clearly taken up by any humane wit but onely by the illumination of the blessed Spirit Calvin s and hence the Apostle saith The spirituall man and he onely knowes all things 1 Corinth 2.14.15 And againe God hath given us his Spirit which searcheth all things even the deep Mysteries and hidden things of God 1 Cor. 2.10.12 And therefore if wee cannot understand spirituall things without the Spirit as is most true because no man knowes the things of God but the Spirit of God and he unto whom the Spirit will reveale them And that no man can merit deserve or procure the presence of the holy Ghost by any thing he doth but that he is given freely of God to whom he will Then predestination unto life and light must needs proceed from the free will and good pleasure of the Lord. Secondly it further evidently appeares that Answ 2 this hiding of the Gospell from the wise and the revealing of it to the simple proceedeth from the meere will of God thus Because there is no difference in the Object at all as is cleare thus I. All by nature are so blinded and corrupted Psalm 14.1 c. Rom. 3.23 that none can now save themselves or their owne soules And II. Although it should be granted that sufficient grace is given unto all which will be hard to prove yet here there is no difference in the Object neither and therefore the difference will be either First in the corroborating and strengthening of the minds of men against the temptations of the flesh or world or Divell And this without controversie is the gift of God and a gift not given unto all neither Or else Secondly in that further grace whereby wee cannot fall finally or totally August de cor grat which is given onely to the Elect. And therefore this grace and strength whereby wee come unto salvation must needs come from the Lord and that not of or for our merits but onely of his owne free grace and love Thirdly it is cleare that election and rejection Answ 3 or predestination unto life and preterition proceed meerely from the will of God thus because the will of God is the first and the great transcendent rule of all his actions For I. The glory of God regulates his will And II. His will doth dispose of his decrees And III. According to his decrees follow his actions and therfore his actions proceed from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good wil as our Saviour plainly expresseth in the text Thou hast concealed these things from the wise and revealed them unto Babes And why Because it seemed good in thy sight or because thou wouldest So elsewhere the Lord saith I will doe what I will Esa 46.10 And againe the Lord workes according to his owne will Daniel 4.32 Reade further these plain places Roman 19.15.18.22 Iames 1.18 and Ephes 1.11 Quest 5 What doth God here require of us or what is our duety herein in regard of God Answ 1 First we must not demand or seeke a reason of Gods decree but rest wholly upon his will which is alwaies holy and just and good For when a man asketh God a reason of his actions or decrees or why he doth thus or thus it is as much as if the Clay in the hand of the Potter should say why wilt thou make me such or such a vessell or of such and such a fashion as is now in thy heart to doe Object If it be here objected that the Potter hath reasons why he will or hath done thus and thus which the clay or pot cannot understand I answer Answ 1 First if the Potter have reasons why hee will make the pot of such or such a fashion or for such and such an use those reasons are in his owne will and deliberation and not in the difference of the clay Answ 2 Secondly none denies but the Lord hath his reasons why the doth hide his Gospell from some and make it knowne unto others but these reasons are neither revealed unto us nor to bee enquired of by us neither are wee able ever to find them out as is plaine from Rom 11.33 c. And therfore here I conceive that Aristophanes his Proverbe is worth observing who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is better for a man to fit still then to rise and catch a fall better not to enquire and search into the profound and hidden Judgments and secret decrees of God then to search but never be able to finde them out especially when there is no need at all of that investigation or possibility to alter the least particle of any of Gods immutable decrees although we could find them out but yet more especially when this kind of search is condemned and forbidden at least implicity and by necessary consequence And therefore this is the first thing which is required of us in regard of the judgements decrees and actions of God not to demand a reason of them Answ 2 Secondly wee must confesse and acknowledge the Lord to bee most just in both these decrees although wee are not able to conceive or comprehend any other cause or reason of them then his owne will that is wee must confesse that the Lord is just in the blinding of the wise and the enlightning of the simple in the saving of Iacob and the destroying of Esau and in the receiving of some and rejecting of others although in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee know not the reason why the Lord doth it VERS 27. Verse 27 All things are delivered unto mee of my Father and no man knoweth the Sonne but the Father neither knoweth any man the Father save the Sonne and hee to whomsoever the Sonne will reveale him It is questioned by some whether God doth Quest 1 most perfectly know himselfe To which wee answer God doth know himselfe Answ and that most perfectly as appeares from this verse wherein our Saviour saith that no man knoweth the Son but the Father neither doth any man know the Father but the Sonne Here it is plainely given to the Father that hee knoweth the Sonne and to the Sonne that hee knoweth the Father Now there is nothing imperfect in
God and therefore the knowledge both of the Sonne in the Father and the Father in the Sonne is perfect There are two things from this verse objected against the Holy Ghost which I will briefly and severally answer although in effect they bee but one God knoweth the Sonne the Holy Ghost Object 1 knoweth not the Sonne For no man knoweth the Sonne but the Father Therefore the Holy Ghost is not God This place excludeth no person of the blessed Answ 1 Trinity but only creatures and false gods And the meaning is this None that is no creature or Idoll god knoweth the Sonne of God but only the Father And this opposition is made to exclude creatures not to exclude the Holy Ghost Although the Holy Spirit be God yet is he not Obiect 2 Omniscient one that knowes all things for hee knowes neither the Father nor the Sonne the Father only knowing the Sonne and the Sonne only knowing the Father This Objection is in a manner the same with the former Answ and therefore the like answer will suffice for it I say therefore that is a Sophisme or Fallacie A figura dictionis because this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth onely exclude creatures and not the blessed Spirit who perfectly knowes God 1 Cor. 2.10 What knowledge doth our Saviour here speak Quest 2 of when he saith None know the Father or Sonne First Calvin thinkes that he speakes of that Answ 1 spirituall and divine knowledge which is communicated to the creature Secondly others suppose that he understands Answ 2 that infinite knowledge or comprehension of the infinite God which is only in God Thirdly our Saviour himselfe is his owne Answ 3 best Expositor in this verse None know either the Father or Sonne save onely those to whom God reveales them To teach us That none can know God without God Observ Exod 33.20 and 1 Cor. 21. Iohn 1.18 and 1 Iohn 4.12 Except God please to reveale himselfe to men they cannot know him as our Saviour often objected to the Pharisees yee know not the Father Why cannot men know God except he please Quest 3 to reveale himselfe unto them Answ 1 First because hee dwels in that inaccessible light that no eye can attaine unto 1 Tim. 6.16 Answ 2 Secondly because he is incomprehensible by nature Chrys impers s Quest 4 Who are blame-worthy in this particular Answ 1 First those who thinke that they can attaine unto the knowledge of the Father without the Sonne Object 3 Here it may be objected that there is a naturall knowledge of God Rom. 1.19.20.21 and therefore a man may know God without Christ Answ 1 First there is a double knowledge of God namely I. Theoricall and Dogmaticall and here perhaps they know something And II. Experimentall and here naturall men are ignorant and know nothing because they have not seene God Our Saviour saith Blessed are they that see God Matth. 5.8 because this sight begets an experimentall knowledge of him And therefore natural men who never had this sight can never have this knowledge Answ 2 Secondly the Dogmaticall knowledge of God is manifold For the proofe hereof observe that the knowledge of God is either I. Perfect and plenary and that either First absolutely to know Quantus Qualis est how infinite hee is and absolutely to comprehend and perfectly to know whatsoever is in him And thus only God knowes himselfe Or Secondly respectively when a man knowes God fully according to the capacity of the vessell And thus all the Saints in heaven know God Mat. 5.8 c 1 Cor. 13.12 II. Imperfect and this is either First cleare and bright and is wrought by the preaching of the Gospel and the operation of the blessed Spirit 2 Corinth 3.18 Or Secondly cloudy and darke and is begot and bred in naturall men by the relickes and sparkes of naturall understanding And this knowledge is all that a naturall man can have Answ 2 Secondly they are extreamely too blame who will judge of God without the revelation of him by Christ Caecus non judicat de coloribus The blind cannot judge or discerne of colours and yet many who are spiritually blind will undertake to judge and discerne of God although Christ never revealed him unto them Answ 3 Thirdly they are not guiltlesse or free from blame who being altogether ignorant of God dare yet trust in him For how can a man truly trust in him whom hee knowes not Answ 4 Fourthly and lastly they are here blame-worthy who presume to pray and offer up in sacrifice the Calves of their lips with the Athenians To an unknowne God Act. 17.14 For with what comfort or confidence can we pray to him whom wee know not Rom. 10.14 Vers 28. VERS 28. Come unto me all yee that labour and are heavie laden and I will give you rest Sect. 1 § 1. Come Our Saviour doth not say buy or procure this grace and consolation with infinite sufferings and labours but only Venite Come a most meane prize To teach us That the condition unto life faith Observ and salvation is most easie Esa 55.1 we must buy it but without money or money-worth Ephes 2.5.8 Titus 3.5 How doth the truth of this appeare Quest Thus namely First because we are saved by faith Answ and not by workes Ephes 2.5 8. Tit. 3.5 Secondly because Christ hereby would magnifie his grace Ephes 1.6 Rom. 4.16 Galath 2.21 Thirdly because Christ workes in us that which hee requires of us Heb. 8.8 from Ierem. 31.31 and Heb. 10.16 Esa 54.13 Rom. 11.27 from Esa 27.9 Fourthly we must doe nothing as a cause of our salvation Rom. 11 6. and 10.6 Psal 81.10 c. § 2. Vnto me Sect. 2 Two things might hence be observed to wit Observ First that there is no way or meanes to come unto salvation but only Christ Act 4.12 But of this elsewhere Secondly that the summe and top of our happinesse Observ 2 is to enjoy Christ and to bee brought unto him How it the truth hereof apparent Quest It appeares most plainely by these three particulars namely First because hee is able Answ and willing to save those who come or are brought unto him Heb. 7.25 Qui vult potest pater omnipotens est Hee that can and will save us is an Almighty and all mercifull God Musculus upon these words saith That there are tbree things in Christ viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who would help others had need be Potent able to helpe and therefore Christ who promiseth to helpe all that come unto him had need be able and is indeed most able to succour releeve helpe those who doe come II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this thing of helping others there is not onely required Potentia ability to helpe but also Legitima potestas that is that hee who helpes hath received free power from God to save whom hee pleaseth Now this also is in Christ for hee saith in
the former verse All things are delivered mee of my Father and Chap. 28. 20. hee more plainely saith All power is given unto me in heaven and in earth III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that promiseth to helpe save and succour all that come unto him must not only bee able to performe his promise or have free power granted unto him to doe it but hee must have also a readinesse and willingnesse of mind to helpe all such as hee hath promised to succour Now who can be more willing then Christ is who doth not only refresh and give rest to all whosoever come unto him but over and above doth invite and call those who delay and procrastinate to come saying Come unto me Secondly because he workes good things in us that is I. He roots grounds and setles us in the most holy faith Colos 2.6 c. II. He reveales his will his love himselfe and his Father unto us from whence wee have full and compleate joy Read Iohn 17.3 Ephes 1.18 and 3.17 c. and 1 Iohn 1.1 c. III. He guides and directs our feet in the wayes of God and in the pathes of grace e Gal. 2.20 c. Thirdly because of all other things hee is the best and most profitable for us Luke 10.42 f Philip 3.8 Sect. 4 § 4. All yee that labour and are heavie laden Quest 1 Whom doth our Saviour meane here by labourers Answ 1 First those who in the Ceremonies of the Law or traditions of men or the workes of the Law seeke with great labour difficulty and sorrow the grace of God the peace of conscience salvation and eternall life These Christ cals unto him that in him they may find rest because in those things they can never Chrysost s Answ 2 Secondly those who were burdned with their sinnes and sensible of the wrath of God for their sinnes Now of these by and by Answ 3 Thirdly those who being pressed both with inward and outward afflictions and griefes doe not fall to impatiencie against God or to blaspheme his name or become more obstinate and obdurate thereby but more humble patient meeke and submissive to the will of God Now these also Christ cals unto him and promiseth to afford comfort unto them Answ 4 Fourthly Laborantes onusti labouring and heavie laden are one and the same for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee that labour signifies not only to labour but to be weary with labour and spiritually is to be understood of the labour of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee that are heavie laden signifies not onely to carry a burthen but also to be pressed and depressed therewith and Metaphorically is to be understood of a thing troublesome odious and grievous From hence then we may observe Observ That without humiliation there can bee no comfort or none shall bee comforted by Christ except onely those who are wearied in mind and depressed and burthened in conscience by reason of their sinnes Read 1 Peter 5.6 Iames 4.10 Quest 2 How manifold is Labour Answ Two-fold namely First of the body and such sleep sweetly Eccles 5.11 This is not here spoken of Secondly of the Mind and this is two-fold namely when a man labours I. In affection and that either First because hee desires that which hee cannot obtaine or attaine unto Or Secondly because he feares that which he cannot flee from or avoid Or II. In sense when a man grieves and mournes under some burden which is not pleasing but painefull and odious unto him Now of this more by and by Why shall none be comforted by Christ but Quest 3 those who are laden with the burden sight and sense of their sinnes First because untill wee be truely wearied of Answ 1 our sinnes and humbled for our sinnes we cannot seeke Christ or regard him or desire him as wee ought A man will never seeke to the Physician for helpe untill he find and feele himselfe to be sicke neither will sinners seeke to Christ the Physician of their soules untill they bee sensible of the wounds of sinne Secondly because Christ came not to call the Answ 2 righteous but sinners to repentance hee was not sent but to the lost sheepe of Israel and to those who were sicke Mat. 9.12 Hee was sent not to comfort those who stood in no need of comfort but to comfort those who mourne Luke 4.18 Who are here to be reproved and taxed Quest 4 First those who rejoyce in the world Christ Answ 1 is so farre from comforting these that hee denounceth a woe against them Luke 6.24 Secondly those who place their felicity only Answ 2 in the world not in the Lord. Thirdly those who deride the threatnings of Answ 3 God in his word and are not humbled by them Reade Psalme 94.7 and 2 Pet. 3.4 Fourthly those who are not sensible of their Answ 4 sinnes nor grieved with the burden of them Now these are either I. Those who doe not thinke themselves to be sinners as Esa 65.5 but proudly boast of themselves Luke 18.11 and in comparison of themselves contemne all others yea condemne others as sinners but not themselves 1 Iohn 1.9 These are either hypocrites and proud Pharisees or morall civill honest men Or II. Those who through a blockish stupidity and insensibility perceive nothing neither examining at all how miserable their estate and condition is nor what the end of them will be Or III. Those who would not heare or see their sinnes and therefore hate the word of God instead of being humbled for reproving of their sinnes Or IV. The Papists who instead of feeling the burden of their sinnes brag of their workes and merits Fiftly those are here faulty who hypocritically Answ 5 faine themselves to be sinners but thinke better of themselves then so who pretend sorrow and humiliation outwardly in their countenance but their hearts have not the least sense or touch of their iniquities Sixtly those who are not wearied with labour Answ 6 who would fight but not unto blood Heb. 4.12 who would worke the Lords worke but not so as to tyre or weary themselves who are content to be lazie servants and idle worke-men but not painefull labourers Christ will not comfort these because God hath cursed them Ierem. 48.10 And therefore if wee desire consolation from him wee must labour and that unto wearinesse Quest 5 Are all those who labour and are weary or who are weary with labour happy and blessed or assured of comfort and rest from Christ There is a double labour namely Answ 7 First mundane and worldly and this is two-fold namely either I. Innate naturall and ordained For First all things are full of labour Iob 5.7 And Secondly God hath ordained that man should labour and get his bread with the sweat of his browes Gen. 3.16 And Thirdly men can expect no blessing without labour neither obtaine any by their owne industry except the Lord blesse their labour Now this labour and paines
yoke prove it to be both heavie and hard for hereby we are taught to hate all sins although some be as dear as hands and eyes unto us yea to forsake all to follow Christ Luke 14. although riches be the good blessings of God yea to take up our crosse and bear it patiently though never so great yea to be humble and meek although our humility sharpen the pride and cruelty of others against us And lastly this yoke injoyns us to deny our selves Matth. 16.24 which deniall begets in us mourning and sorrow and deprives us of all joy and solace Wherefore how can this yoke possibly be said to be light that hath these five sharp properties and conditions in it viz. First a hatred of all sins whatsoever Secondly a renounceing of all temporall things whatsoever if they hinder us from Christ Thirdly Patience in all afflictions and crosses whatsoever Fourthly humility and meeknesse though we be therefore contemned by others Fiftly self-deniall and an absolute devoting of our selves up to the will of Christ Answ Notwithstanding these harsh seeming conditions and tart qualities of this yoke we say that it is light according to the word of Christ in this verse and that in many regards viz. First it is light in regard of our duty because it is our duty to perform the office of servants unto the Lord and he requires no more of us Servants will say often complaining of hard and cruell Masters that it never grieves nor troubles them to do what becomes a servant to do but their Masters impose that upon them which belongs not unto them to do and that troubles them much Now in this regard the yoke of the Law is light because Christ therein requires no more of us to do than becomes us as we are children and servants Secondly the yoke of the crosse is light in regard of our deserts short and light momentary and mercifull are all our afflictions in comparison of that which we have deserved Thirdly light is the yoke both of the Law and Crosse in regard of that yoke which the Lord might have laid upon us The Lord hath despoticall and lordly power over us both in regard of our Creation and Redemption in which regards he might have imposed upon us if he had pleased far heavier burthens and more insupportable yokes than he hath done And therefore do but compare what the Lord commands us to obey and to bear with that which he might have imposed in respect of his absolute and transcendent power over us and then we shall confâ—sse that his yoke is easie Iohn the Cardinall de Medicis who afterwards was Pope Leo being restored unto Florence by the force and power of the Spaniards having been before 18 yeers in exile invented this device His Impresse was a Yoke which Oxen use to bear and the Motto Suave signifying thereby that he was not returned to tyrannize over his Country nor to revenge the injuries done him of his enemies and factious Citizens but rather to shew that his government should be gentle with all clemencie And thus in regard of Christs great power over us and gracious and milde governing of us we may safely conclude That his yoke is easie and that he rules us with a soft and an easie hand Fourthly Christs yoke is easie both in regard of the Ceremoniall and Morall Law imposed by God I. In regard of the Ceremoniall Law and the multitude of Ceremonies and Legall Traditions contained therein the yoke of Christ is light and sweet II. In regard of the Morall Law Christs yoke is easie Here observe a difference between the Law and Gospel for although they be both yokes which Gods puts upon our necks to bear yet they are thus differenced that Iugum Legis the yoke of the Law is importable or so heavie that it cannot be born Acts 15.10 but Iugum Euangelii suave the yoke of the Gospel is sweet facile and light The Law requires perfect obedience of man and that by his own proper strength and threatens with a certain curse him that shall transgresse the least of all the commandements But the Gospell doth conferre the holy Ghost upon the Elect by whose power and gracious operation they are enabled cheerfully to obey the Lord and doth also cover all their defects and failings with the perfect obedience of Christ And thus that which is impossible to flesh and blood becomes easie to the regenerate by the aid of that good Spirit by whom they were regenerated as follows by and by Fiftly the yoke of Christ is easie in regard of the Doctrine thereof For I. The Doctrine of Faith doth teach us to be saved by free grace and that we need not seek for many Mediatours or by the multitude of laborious Ceremonies to come unto salvation as the Law did but to seek unto one Mediatour and to lay hold upon salvation by him And therefore in regard of this Doctrine Christs yoke is easie II. The Doctrine of Charity doth teach onely to love one another Now is not this easie Certainly love facilitates and makes all things light and therefore seeing Omnia vincit amor That love overcomes with ease the greatest difficulties Et nos cedamus amori let us yeeld to this Euangelicall Doctrine of love and then we shall think Christs yoke to be but easie III. The Gospel teacheth us that Christ by himself without either help or price or merit from us purchased our Redemption Iohn 1.12 and 8.36 Rom. 8.2 and 1 Iohn 5.3 4. Now to be freed and delivered out of the captivity of satan freely by another without any ransome paying of our own is certainly a pleasing Doctrine and therefore in regard thereof Christs yoke is easie IV. The Doctrine of obedience teacheth nothing but that which Nature it self teacheth to be good and therefore in this regard also Christs yoke is easie To leade a vertuous life flying from all sin and wickednesse is a thing that may easily be born by any man for what grievous thing doth he impose upon the necks of our Mindes saith Gregory 4. Moral who commandeth to shun every desire that troubleth who admonisheth to decline the laborious journeys of this world and to abstain from drunkennesse murder theft anger rebellion and the like which the light of Nature condemns as great vices Nay what can be sweeter than this yoke and lighter than this burthen saith Hilary Can. 2. or more to be approved than to abstain from wickednesse to be willing to do good to be unwilling with evill to love all to hate none to obtain things eternall and not to be taken with these transient things And thus Christs yoke is easie in regard of the Doctrine thereof which although it be grievous to Nature yet it is agreeable to the light of Nature and easie in regard of Grace Sixtly Christs yoke is easie in regard of the yoke of sin and satan vita vitiosa gravior Chrys s A vitious life is more
and 1 Cor. 12.7 Colos 2.7 And therefore to conclude this Question I say that there are two things principally here necessary viz. First the truth of the fire or of the life of Faith And Secondly an encrease unto victory as in this verse The smoking flax shall be not quench till he send forth judgement unto victory Here we must observe That there is a great difference between life and power between a faculty and strength and whosoever hath Faith without strength lacks one of these either I. Truth for an Ape seemes to have Reason by his imitating of Man and the Devill is Gods Ape counterfeiting of a false Faith often for a true as was in those who were alwaies learning but never came unto perfection 2 Tim. 3.7 S. Iames saith plainly That every Faith is not true there being a false Faith as well as a true Iames 2. And therfore those who are long weak in their Faith perhaps want truth and life therein Or II. Age Infants have true life and yet no strength Heb. 5.12 So a man may be one of Christs little ones and tender babes and yet be weak for a while but these may be of good comfort for Infants in time become strong men and the weaklings of Christ by little and little will attain unto strength Or III. Health vapours often disturb and hurt the brain and this is very dangerous And therfore we must alwaies so hope in the mercie of God and Christ that we endeavour still with all our might and strength to encrease in age and health unto perfection What is here required of us Quest 5 To prove and examine the truth Answ and life of our Faith and therefore let us try First whether we be Infants or not Now in Infants there are these two properties to wit I. They suck and therefore examine whether we desire the sincere milk of the Word that we may grow up thereby 1 Pet. 2.2 II. They encrease for if they be alwaies children they are dwarfs and monsters in nature wherefore we should try our selves by our selves what we were a moneth a year or seven years since and what we are now and see how we have encreased in light and knowledge and Faith and zeal and hatred of sin and strength in the service of God Secondly whether are we sick or not The properties of some sick men are these namely I. They have no appetite and therefore examine what love we have to the Law of God what desire and longing affection we have to the word the food of our souls II. They are disturbed in Minde and their brain is obscured let us try therefore whether we be not yet so blinded in our understandings and so polluted in our Mindes that we are scarse sensible of our sins and we have no desire to use the means appointed for the obtaining and recovering of health III. They despise counsell and will not follow the Physitians advice wherefore examine whether we submit our wils to the Lords will or contemn his word and walk according to the imaginations of our own hearts lusts IV. They seldome rejoyce except it be onely in jests or ridiculous or childish things so we should herein prove our selves and see whether we rejoyce more in the world or in our God whether in vain pleasures or solid delights whether in the waies of sin or the works of righteousnesse Thirdly whether have we a false Faith or a true Certainly if we neither suck the sincere milk of the Word nor grow up in grace nor desire the means wherby we may be edified built up we have neither true life nor living Faith VERS 22. Then was brought unto him Vers 22 one possessed with a Divell blind and dumbe and be healed him insomuch that the blind and dumbe both saw and spake Sect. 1 § 1. Then was brought unto him Observ 1 Two things may be observed from these words namely First that this man comes not of himselfe unto Christ neither hath any desire to come that wee reade of but as carelesse of himselfe is brought by others to teach us That we are naturally carelesse of our selves and negligent in seeking unto Christ God loved us before we loved him Christ dyed for us when we were enemies unto him and hee called us unto him before wee call upon or desire him Object It will be here objected that Christ sometimes requires faith of some that come unto him before he cure or heale them as we see plainly Mat. 9.28 Where our Saviour askes the blind men if they beleeve in him before he opened their eyes And therefore hee doth not alwaies call or cure us before we desire or seek unto him Answ 1 First certainly men may repayre unto Christ yea pray unto him for temporall things or for freedome from corporall evills before they bee called by him because nature teacheth us to love our bodies and to wish well unto them Answ 2 Secondly we cannot come to Christ for freedome from spirituall evils or cure for our soules with a true sence of our sinnes and sorrow for them and unfained desire to bee healed of them before Christ come unto us for the desires and endeavours come from him who workes insensibly in us Iohn 3. as followes in the fourth answer Answ 3 Thirdly Christ requires faith of the blind men before bee cures them for these ends viz. I. That hee might shew the singular faith of the blind men to those who stood about him II. That hee might teach both them and us that faith is the meanes of obtaining grace and if any desire favour or mercy from him they must beleeve Answ 4 Fourthly Christ cures us of his owne free grace and not for any worke of ours yea hee begets faith it selfe in us Quest 1 How many sorts of persons doth Christ cure and heale Answ 1 First he cures them who pray unto him themselves and desire to be healed Per se Thus he healed the blind men Matth. 9.28 who prayed for themselves Answ 2 Secondly he cures those and grants the request of those who desire Per alios by others to bee healed of him And thus he cured the Genturions servant in whose behalfe the Elders of the Jewes were sent Luke 4.7 c. by the Master Answ 3 Thirdly he answers the request of those who pray pro alijs for others whether they be brought unto him by others as this possessed man was or whether mercy be beg'd in the behalfe of others as Luke 7.4 Fourthly sometimes hee câ—res when he is not at all entreated or any way sought unto and thus he restored unto life the Widdowes sonne Answ 4 Luke 7.13 Secondly we see that this poore man who is Observ 2 brought unto Christ by others findes mercy to teach us That those who are by others drawne unto Christ may hope for mercy from him Read Iohn 1.41.45 Acts. 8.4.5 and 11.19 And besides remember First that wee can doe nothing of our selves but
whether hee had a Mother or not Neither can it be said that this was done to tempt him for the Scripture expresseth no such thing and it doth usually when any such thing is done The nativity of Christ was never disputed or questioned and therefore this could not be said Thy Mother is without to tempt him Therefore it is more credible that by this enunciation they tempted his divinity to see whether hee could tell who were without or not Now Christ here taxeth the incredulity of his brethren Et Mater quoque ejus demonstratur non aequè adhaesâ—sse illi ut Martha Mariae aliae And therefore he denieth his Parents and his brethren as hee teacheth us to doe ours for Gods sake and worke VERS 50. Vers 50 For whosoever shall doe the will of my Father which is in heaven the same is my brother sister and mother Sect. 1 § 1. Whosoever shall doe the will of my Father which is in heaven Quest 1 Why doth our Saviour adde here Qui in coelo which is in heaven Answ To teach us that those who are the children of God must labour endeavour that their conversation may be holy heavenly Observ Or that we must prepare our selves for heaven by a heavenly life we must labour that our conversation may be in heaven Philip. 3 20. And while we live on earth seeke heaven and heavenly things Colos 3.1 2. For hee that would be a Citizen of that heavenly Ierusalem which is above must live like a heavenly Citizen here on earth Quest 2 Why must wee thus earnestly labour for a heavenly life Answ 1 First because it is the will of God that those who are called his children should imitate him their heavenly Father in a sanctified and celestiall walking 1 Pet. 1.14.17 Answ 2 Secondly because wee are called hereunto 1 Thessal 4.4.8 or wee are made partakers of a heavenly calling Reade Heb. 3.1 And therefore wee should answer our calling by a heavenly life Answ 3 Thirdly because wee are made partakers of the divine nature 2 Pet 1.4 And therefore wee should shew it by a Saint-like life Answ 4 Fourthly because heaven is the end of our hope and the aime of our expectation and therefore wee should be still like those who despise this world and seeke and desire another Citie which is above Hebr. 11.15 and 2 Cor. 5.2.9 Hebr. 12.18.22 Answ 5 Fift because our whole life is a certaine time of ripening unto Harvest so long as wee live wee must still strive to grow perfecter and riper in grace fitting and preparing our selves more and more for the inheritance of the Saints and that heavenly Ierusalem Rom. 8.17 Now our preparation consists in these things to wit I. In a patient bearing of the Crosse and suffering of afflictions II. In a true deniall of our selves and our owne wils and wayes III. In a couragious combating against sinne Sathan and the world and our owne corruptions b 1 Pet. 2.11 IV. In a constant course and practise of religion and religious actions unto the end § 2. Hee is my brother sister and Mother Sect. 2 In these words our Saviour shewes that we must preferre our spirituall kindred whence it may be demanded Whether did Christ himselfe Quest as hee teacheth us to doe that is whether did he love them bâ—st who were neerest to him in the Lord or those who were nearest to him in the flesh or those who were nearest unto him in the flesh and in the Lord As man he loved them best Answ who were neerest to him in the flesh and in the Lord but as Mediator he loved them only best who were nearest to him in the Lord when some told him here that his brethren and kinsmen stood without he said Who are my brethren and my kinsmen Those who doe the will of my Father which is in heaven the same is my Brother and Sister and Mother where wee see he respected those most who drew neerest to him in the Lord CHAPTER XIII Vers 3 4 5 c. VERS 3. c. And he spake many things unto them in Parables saying B holâ— a sower went forth to sow And when he sowed some seeds fell by the wayes side and some fell upon stonie places and some fell among thornes and some fell into good ground Sect. 1 § 1. He spake unto them in Parables Quest WHy doth our Saviour speake in Parables Answ 1 First that the truth may bee hid from those who are unworthy according to that Mat. 7.6 Give not holy things to dogs Answ 2 Secondly that thereby occasion may be offered to those who are studious and desirous to know the truth to exercise their wits or to inquire the more diligently into the heart and depth of the thing propounded Answ 3 Thirdly that we may learne to understand divine and spirituall things by corporall and sensible Carthus s pag. 116 6. Sect. 2 § 2. Some fell by the wayes side some in stony places some among the thornes and some in good ground Our Saviour in this Parable shewes that both formall and faithfull Professors heare the word and that both bring forth some fruits thereof Hence a question or two may be moved viz. Quest 1 What things are common to the Hypocrite and sincere Professors or what fruits of religion may an Hypocrite doe and what not First they may have a certaine understanding Answ 1 of some divine truths but they ca not know it effectually for commonly they come without affection and goe away without care And therefore i we must take heed lest we deceive our selvs and our owne soules in a bare profession and light knowledge of the word and that we hear it with zeale and depart with care and profit II. We must beware of the great subtilty of Sathan who like aswift ravenous bird stealeth the word out of unprepared hearts or as theeves use to take away whatsoever they find loose or carelesly laid up Secondly hypocrites and carnall hearers Answ 2 may have some kind of delight in the hearing of the word and a glinse of the life to come but it is like to a blaze of a fire and is neither lasting nor firme Psal 4.7 whereas the joy of the godly is solid and sound and far above that which the worldly man hath in gold silver Psal 119.33 34. And II. the wickeds delight ariseth from a wrong end and motive as to satisfie some humorous desire to know something more then other c. whereas the joy of the godly is to know further to the end they may practise more Thirdly hypocrites may have some care to keepe that they have heard and yet the thornes Answ 3 of covetousnesse and worldly delights may overgrow the good seed and make it unfruitfull And therefore beware of covetousnesse and all carnall delights Answ 4 Fourthly carnall Professors or wicked men by meanes of the word may bee brought to confesse their faults Exod. 9.29 Answ
II. CHRIST doth not simply deny himselfe to be good but he denies it according to that opinion which the young man had of him who thought him to be but a merere man Now in this sence indeed Christ saith that no meere man is absolutely good Answ 4 Fourthly St. Ambrose lib. 1. de fide cap. 2. saith well Non dicit Christus nemo bonus nisi Pater sed nisi Deus Deus autem est nomen commune et naturae Christ saith not none is good but the Father but none is good save onely God now God is a common name to all the three persons of the blessed Trinity Answ 5 Fifthly neither the essence nor the attributes of God can be communicated unto any Creature whence our Saviour here saith There is none good but God onely that is after that sort which God is good to wit by his essence and nature and therefore truly and by himselfe good And this speech of our Saviours was not spoken without cause For looke what good is in the creatures the same is from the Creator 1. Corin. 3.8 and Iames 1.17 Now though the goodnesse that is in the creatures be from God yet is it imperfect whether it be I. Naturall as to be to live to have sence c. Or II. Gotten by art and paines as the liberall sciences vertues c. Or III. Supernaturall as the knowledge of God faith regeneration c. But at for God he hath them most perfectly and is good Who as he is JEHOVAH of himselfe so is he good of himselfe Man although he have all things good perfectly in respect of other creatures yet imperfectly in respect of God to whose goodnesse wisedome and power the like in creatures cannot be equall Answ 6 Sixthly Christ by these words There is none good but God doth neither deny himselfe to be good nor to be God but it was his mind hereby to reprehend in that party with whom he spake and in all others two things namely I. That when as wee see in our selves or others any good wee consider not that it is from God but admire the same as if it were of our selves whereas we should ascribe all glory and honour unto God who is the Author of whatsoever is good II. CHRIST by this his answere would reprehend this in us viz. That we consider not the corruption of our nature namely that all men are naturally evill and that God onely and wholly is good there being in him no evill at all Wherefore Christ by this speech of his would bring all men First to the knowledge of God that he alone is good indeed from whom all good things come And Secondly to the knowledge of our selves that wee by nature are evill and perverse Thus wee must not thinke that Christ denied himselfe to be good as though hee did exempt himselfe from being this one alone good God but onely in that sense that the Pharisee called him good who considered not that whatsoever was good in the man Christ the same was from God and consequently from his Deity § 2. If thou wilt enter into life keepe the Commandements Sect. 2 The Papists lay downe their opinion concerning the merits of workes in this manner and forme God giveth as well everlasting life and glory to men for and according to their workes as he giveth damnation for the contrary workes And men by their workes proceeding of grace doe deserve or merit Heaven Rhemist Rom. 2. § 2. and 1. Cor. 3. S. 2. Now for the proofe of the merit of our workes they produce this text Jf thou wilt enter into life keepe the Commanments and 1. Timothy 48. Godlinesse hath the promise both of this life and the next And whosoever shall forsake any thing for my sake shall receive an hundred fold in this life and in the life to come life everlasting And Iames 1. He shall receive the crowne of life which God hath promised to those that love him Now hence they reason life eternall is promised to good workes and therefore as he that promiseth is indebted by promise so he that worketh and fulfilleth the condition meriteth Or thus if the promise of eternall life be conditionall then it is necessary that those who would be saved should fulfill the condition But Christ hath here said If thou wilt enter into life keepe the Commandements and therefore unto salvation is required the condition of the fulfilling of the Law And therefore our fulfilling of the Law is necessary yea the proper and true cause of our salvation Or thus for Bellarmine de Iustific lib. 4. cap. 7. urgeth the point in controversie all these wayes life eternall is promised to workes and a promise made with a condition of labour doth not onely make the thing promised a debt but also that he which fulfils the worke may be said to merit the thing promised and may demand it as his wages which of right belong unto him The Argument seemes thus to be framed Whosoever shall fulfill the workes to which the promise of life eternall is made he merits Heaven Ex condigno and may challenge it as due debt But the faithfull fulfill those workes whereunto life eternall is promised Therefore they merit heaven Ex condigno and may claime it as their right by worke Answ 1 First here is a repugnancie in the termes for promise and merit or worke cannot stand together now promise not merit or worke is the object of Faith according to that of the Apostles It is by Faith that the promise might be sure Rom. 4.16 And that which is of Faith is not of debt or mans merit as the Apostle sheweth Rom. 4.3 And Ambrose veniam tanquam ex fiae speremus non tanquam ex debito Let us hope for pardon as of Faith not of debt Lib. 2. de paenit cap. 8. And therefore if Salvation be by promise it is not of merit but of faith Answ 2 Secondly the promise of eternall life indeed is conditionall in regard of the legall covenant or covenant of workes and depends upon the perfect and rigide observation of the Law and therefore our Saviour advisedly and of purpose referres this young man unto this covenant because he thought that by his good workes he could merit heaven Answ 3 Thirdly the promise of life eternall in regard of the Evangelicall covenant and covenant of grace doth depend vpon the condition of Faith and hereunto are referred all those who being sensible of their weakenesse and infirmity acknowledge themselves unable to keepe the Law or to merit salvation by any thing they can doe Answ 4 Fourthly of these who are under the covenant of grace the practise of good workes is required not as the condition of the covenant by whose exact observation they may acquire life eternall or by the violation thereof be deprived or debarred of eternall life but the practise of good workes is required of them as a subsequent condition for the testimony of their
thankfulnesse and progresse in the way of salvation Although therefore by reason of the infirmity of the flesh they daily faile in this practice of good workes yet cleaving close unto the Mediatour by Faith they doe not fall from the promise of salvation From whence it is plaine That the fulfilling of the Law is not that condition whereunto the salvation of the faithful doth leane neither that a meritorious efficiencie of workes is necessarily required for the obtaining of life eternall as Bellarmine affirmes Answ 5 Fifthly it followeth not God promiseth life with a condition therefore by the condition performed wee doe merit seeing that the reward dependeth vpon the promise which is apprehended by faith and so is not of merit And thus it appeares that the Major propositiō is not universall because a condition may be added to a promise although there be no proportion betweene the condition required and the reward promised as for example if the King should promise a mighty masse of money to him that would come unto him he that came and received the reward promised could not say he had deserved it because there was no proportion betwixt the worke and the wages So if life eternall were promised yea and given to those who doe what lyeth in their power as the Papists say yet they could nor say that they had deserved it ex condigno because there is no proportion betweene our imperfect and momentary workes and our eternall and glorious reward Againe a promise may be added to the condition of a worke which of right ought to be performed that is a King or Master may promise a Subject or Servant some reward if they will but doe what they ought to doe As for example A Master may promise to his bond-slave that if he will be but a good faithfull and profitable Servant unto him for a yeare or two hee will then set him at liberty Now though the Servant should doe what is desired yet he could not claim his freedome ex condigno because all servants ought to be good and faithfull unto their Masters And thus our Saviour saith of us Luke 17.10 Sixthly the Minor proposition is false Answ 6 namely that the faithful fulfill the works wherunto the promise of life eternall is made for there are none of the faithfull but sinne and therefore none fulfill the workes to which life eternall is promised Now when wages or a reward is promised to a workeman that is to him who shall exactly fulfill the condition which is added to the promise and yet it is given to him who doth ot fulfill the condition then he who receives it cannot say that he merited it but onely that it was given him of grace not of desert And such are all the faithfull wherefore our Saviour teacheth one and all to pray and that daily Forgive vs our trespasses and therefore they cannot ex condigno by their workes merit heaven Seventhly to the place objected wee answer two things namely I. That none of the places produced or Answ 7 alleadged prove the Minor proposition and therefore that being false the conclusion is nothing II. The places cited onely proove that there is a promise made to those who worke but not that the workes are condigne that is either not due by some other right or perfect that is such as are supposed in the condition And therefore they neither establish the Major proposition § 3. Keepe the Commandements Our Saviour sending this young man to the Sect. 3 Morall Law may occasion divers questions concerning the Law Quest 1 How doe the Law and Gospell truly differ Answ 1 First they differ herein namely I. The Doctrine of the Gospell is revealed from above and otherwayes is unknowne to the wise and prudent men of the world Matth. 11. I thanke thee oh Father that thou hast hid these things from the wise and prudent and revealed them to babes And Iohn 1. The Sonne of God shall teach you And Math. 13. To you it is given to know the mysteries of the Kingdome of Heaven Thus the Gospell is not naturally knowne unto men II. The Law in some manner is knowne to reason for although it was proclaimed in Sinai and published by GOD yet before that it was knowne and written in the hearts of men in their first condition and remained though much obscured afterwards as St. Paul shewes Rom. 1. And that those who have no more then the light of nature have the Law in some sort writ in their hearts Answ 2 Secondly they differ thus Lex data the Law was given by Moses Veritas facta but grace and truth were made by Christ Iohn 1. Where an Emphasis is to be observed in these words Dare et Facere To give and to make For I. Moses gave the Law that is Moses in the Law did shew and demonstrate unto men as with his finger or in a glasse what righteousnesse the Lord requires of men as his due namely the perfect fulfilling of the Law prescribed or intire obedience which is absolute in all the parts and Articles of it But Moses cannot shew a doer of the Law nor can find one that payes the debt of absolute and perfect obedience amongst all corrupt mankind But II. The Gospell shewes and holds out unto us a Doer of the Law namely Christ who by doing the Law hath merited grace for us at the hands of his heavenly Father For for mankind or in the roome of mankind he performed the Law perfectly and absolutely as he saith himselfe I came not to destroy the Law but to fulfill it Math. 5. Answ 3 Thirdly the Law and the Gospell thus differ to wit I. The promises of the Law are conditionall and particular promising life onely to those who perfectly satisfie it according to the will of God according to this speech of Christs unto the young man If thou wilt enter into life keepe the Commandements and Luke 10. Doe this and live And thus the promises of the Law are made onely to those who perfectly fulfill it But II. The Gospell hath free and universall promises namely that God for CHRISTS sake will freely forgive the sinnes of all those who beleeve Iohn 3.16 and 1. Behold the Lambe of God which takes away the sinnes of the World and of his fulnesse wee have all received grace for grace Iohn 1.16 Thus the Law hath promise of life vpon the condition of doing and fulfilling the Law but the Gospell hath a free promise of salvation vpon the condition of beleeving or laying hold vpon the promises by the hand of Faith Fourthly the Law and the Gospell are distinguished Answ 4 in the effect For I. The Law doth not bring nor shew grace unto men but it makes knowne unto them their sinnes and the wrath of God which they have incensed by their sinnes and that condemnation which they are guilty of for their sinnes and thus it workes in men terrours But II. The Gospell doth shew and
respects and considerations maketh him forbeare to offend He is tempted unto sinne and wrastles against it with manfull wrastlings because hee feares to offend his God yea because he loves his God and Res est solliciti plena timoris amor perfect love is full of feare yea for him to put forth his hand unto wickednesse were to crucifie unto himselfe againe the Lord of Glory and put him to an open shame and therefore hee resists sinne even unto blood In a word the love of CHRIST constraines him to strive against sinne And thus in him the Spirit lusts against the flesh Secondly in the Unregenerate man the flesh lusts against the flesh that is Naturall carnall and mundane respects and considerations cause him to abstaine from Sinne and to strive against it He is tempted often to Drunkennesse revenge Fornication deceiving by false weights and measures and the like and he resists and withstands these temptations and why For feare of the Judgements of GOD or the displeasing of some men or the staining of his reputation estimation and credit and the like carnall respects and thus in him the Flesh lusts against the flesh IV. The last difference betweene the striving of the Regenerate and the Vnregenerate man shewes it selfe in the meanes by which they resist For First the troubled Conscience onely of the Vnregenerate man resists and for the most part by little and little the Conscience growes sencelesse and hard and then hee sinnes without feeling Ephes 4.19 But Secondly the Regenerate resists Sinne by the word and grace of God and as his knowledge in the word increases and the grace of God is increased in him even so his strength and hatred against sinne increases And therefore if we would know whether we be Regenerated or not wee must examine whether we warre against sinne with Spirituall or Carnall weapons 2 Cor. 10.4 5. And thus much for the first answer and the first effect of Regeneration Answ 2 Secondly the next effect of Regeneration is a holy life and conversation For those who are in CHRIST will labour to purge themselves even as hee is Pure 1 Iohn 3. and that by Faith Act. 15.9 Here observe in the Regenerate foure things to wit I. Hee conceits of Sinne and lookes upon whatsoever is evill as a thing not belonging but as a stranger unto him he knowes sinne is not his worke and therefore he imployes not himselfe therein but as an enemy hates it and fights against it But II. Hee lookes upon that which is good as his owne proper worke which he is bound to obey and to performe and therefore according to St. Pauls advice Philip. 4.8 he labours after whatsoever is holy just pure and of good report because the Lords worke is his employment and the Lords wayes are his path and as the Lord by the effectuall vocation of his Spirit hath called him unto holinesse so he labours to walke in the wayes of holinesse and to worke the worke of the Lord. Hence III. When hee is not able to doe that good which he would and should as a Sicke man sometimes is not able to disgest his meat then is he sensible of his weaknesse and sorrowfull for it and apprehensive of the want of grace in his Soule as the body is for want of meat crying out and complaining of his impotencie and inability with St. Paul Rom. 7.15.19.24 And IV. When he finds that he is not able to doe what he would then he strives to doe what hee can and that to the uttermost As it is with an industrious man who being wounded in his legges and forced through lamenesse to keepe house strives to be doing something and employes himselfe in one good and profitable worke or other untill he bee able to goe about his affaires and to follow his owne proper and particular calling So the Regenerate man if he be not able to walke in the wayes of God and to worke his worke as he desires through infirmity and weaknesse then hee labours to employ himselfe as he can and to doe what good workes he is able with an earnest desire of more strength and a faithfull promise and full purpose to runne swiftly the race that is set before him when the Lord shall give his anckle bones strength and to worke cheerefully the worke of the Lord when he shall be pleased to strengthen his hands And therefore if we desire to know whether wee be Regenerated or not let us examine our purposes and promises our desires and endeavours of a new life and holy conversation for they which are borne againe will avoyd all evill impure and scandalous actions and labour to abound in every good worke and grieve when they are not able to doe what they desire and rejoyce when the Lord increaseth their strength and makes them thereby able in some good measure to obey his will Thirdly the next effect of Regeneration is a Answ 3 certainty thereof Here observe these things viz. I. As an Infant knowes not that it lives neither is sensible of life So those who are Infants in grace and newly regenerated and converted are not sensible for a while of the Spirituall life of Grace but when they come to a greater maturity of grace they easily perceive it and know it II. As a melancholy man may thinke himselfe to be sicke yea dead when in the meane time the actions of life and motion convince him to be alive So the Regenerate in the houre of temptation doth often thinke himselfe to be dead in Sinne and deprived of all Spirituall life when in the meane time his feare to offend God his sorrow for his sinnes his warring against sinne and his unblameable conversation shewes and proves that he is a living Soule and alive in the Lord. III. As a man by some deepe wound or extreame blow or the decaying of the Spirits may faint or swound and become insensible of life So may the Regenerate man after the committing of some great and grievous Sinne as wee see in David Psal 22. and 32. and 42. But as those are brought unto themselves who faint with rubbing and other the like meanes so these by the wounds and checks of Conscience and by an earnest endeavour in the exercises of Religion may by little and little returne unto themselves and their former assurance of Grace and Regeneration IV. If the Regenerate man be not an Infant nor under the burden of temptation neither hath committed any great or grievous Sinne then hee may know his estate and condition and that he is alive unto the Lord 1 Iohn 2.13 and 3.14 because the actions of life prove him to live and his life is no longer hid from himselfe An Jmage or Picture may in outward shew bee like to a living man in all things although it have no life in it at all but this concludes not that therefore a living man câ—nnot tell certainly whether he lives or not A man asleepe may dreame that he
wakes and workes or eates and walkes when he doth none of them but it will not follow from hence that therefore he which is awake cannot be sure that he is awake or certainly knowe what hee doth Thus an hypocrite may dreame that he is a righteous man when there is no such thing but the Regenerate man knowes that he is such and is not deceived And therefore we must examine ourselves whether the Spirit of God witnesse unto our spirits that we are the Children of God and created in CHRIST JESVS Answ 4 Fourthly the last effect of Regeneration is an encrease and augmentation of grace For as the naturall so the supernaturall and spirituall life hath in all the parts thereof a proportionable encrease Iohn 15.2 Colos 2.19 all the members drawing unto themselves a fitting augmentation Here observe that there is a double encrease namely I. In quantity as a man encreaseth in strength and stature untill the age of 25. And II. In quality as a man after 25 encreaseth in wisedome solidity experience and the like So the regenerate labours First to encrease in the quantity and number of graces and vertues Philip. 4.8 and. 2. Peter 1.5 6 7. And then Secondly in the measure degree and extent of them For the Child of God must labour endeavour daily to bring the habits of grace unto act when there is in a manner no grace or vertue which he hath not in some measure attained unto and shewed forth in his life he must then strive unto a greater measure and degree of them This is clearely pointed out by St. Peter who I. Exhorts the Children of God to adde to their faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity 2. Peter 1.5.6.7 And then II. Exhorts them to abound in all these verse 8. But as men both before they be five and twenty yeares old and after have agues feavers fals sicknesses which hinder for a while their growth and encrease both in quantity quality so have also the Regenerate children of God And therefore they must be so much the more watchfull over their wayes and industrious in the use of all good meanes And therefore we must examine whether we be alwayes children or whether we growe up daily in grace What is here required of all men Quest 13 To prove and examine themselves Answ whether they be regenerated or not For those who are negligent in this enquiry and examination must needs be either in perill or paine either in danger or distresse First it is dangerous and most full of perill to neglect the enquiry of our Regeneration and take it up onely upon trust Jf a thiefe should goe singing to the gallowes hoping verily that the King would send him a pardon and then find none but be cut off suddenly contrary to his expectation his death must needs be so much the more horrible So if men crye peace unto themselves when they are not as yet regenerated and perswade themselves that their condition is happy when the contrary is most true they will be so much the more confounded when they finde their hope and expectation so miserably frustrated Secondly at the best those who neglect seriously to examine themselves whether they be regenerated or not must needs be full of anguish sorrow and mourning If a man were lead unto execution and were ignorant of any pardon granted unto him from the King he must needs goe mournfully to his death although a pardon did there attend him because he was not certaine of it So if those who belong to the covenant of grace be negligent in the examination of their evidence their comfort must needs be small true faith and lively hope being the parents of solide joy What is required of those who are Regenerated Quest 14 First it is required of them that they be carefull Answ 1 to nourish this life in themselves For unto those who are regenerated is given both a capacity to receive nourishment and also a desire of nourishment and therefore they must be carefull to nourish and cherish this spirituall life which in Regeneration is infused into them Here observe that there are many things which hinder nourishment and growth which we must warily avoide viz. I. Contagion and infection those who eate and converse and dwell with sicke men oftentimes are taken with the same disease and sicknesse whereby they are debilitated and weakned So he who walkes with a wicked man is made worse and his course and progresse in Religion in tanto is hindered Hence Salomon saith walke not with an angry man least thou learne his waies which may be applyed to all Sinners and a Caveat to the Righteous to beware of all society which is wicked Acts 2.42 We are commanded to save our selves from the generation of the wicked because wee may easily bee seduced by them as Adam was by Eve David saith Depart from me yee wicked because I will keepe the Commandements of the Lord as if he would say the Society of wicked men will hinder me from the service of the Lord. So Paul exhorts us to depart from every brother which walkes inordinately because a little Leaven leaveneth the whole lumpe II. Poyson for that contaminates and corrupts both the meat and all the nutritive faculties now this poyson is Sinne which contaminates and pollutes the whole man and hinders the increase and progresse of Grace III. The excesse of meat which distempers and disorders the whole body hurts and hinders the nourishment thereof this is the excesse of worldly delights which though otherwise lawfull yet immoderately used becomes a baite and snare to entrap the soule IV. Hunger and the want of good food hinders the nourishment of the body for oftentimes the lesse the stomacke eates the worse it is So if we starve our soules and deprive them of their fitting food no wonder if we doe not growe and encrease in truth And therefore if we desire to nourish and cherish our spirituall life which is infused in us in our Regeneration we must warily shunne all wicked society we must carefully avoide all sinne and iniquity we must moderate our delights in all wordly things and we must feed our soules with spirituall exercises Answ 2 Secondly as those who are regenerated must be carefull to nourish spirituall life in themselves so it is required of them also to labour to propagate spirituall life in others For Nascitur indignè per quem non nascitur alter that is Vnworthily that man doth live Which to another doth not life give And therefore all the Children of God must watch all occasions of doing good unto others in their generall calling as Christians whether by instruction or reprehension or admonition or consolation but chiefely every man must be carefull in his particular calling to bring those unto CHRIST whom God hath put
under his Sect. 2 charge § 2. Ye shall sit upon twelve thrones judging the twelve Tribes of Israel Object Some object this place to prove that CHRIST is not the judge of the world arguiug thus It is said here that the Apostles shall judge the twelve Tribes of Israel and 1. Corinth 6.2 The Saints shall judge the World Therefore Christ is not the onely Iudge of the world Answ The authority of judgement and giving sentence at the last day is proper to CHRIST alone and doth neither belong to the Apostles nor Saints so that they then shall judge onely as witnesses and approvers of CHRISTS judgement but of this something morefully in the following question How shall the Apostles judge the twelve Tribes of Israel seeing that CHRIST himselfe saith Iohn 5.22 The Father hath given all judgement to the Sonne First at the last day of judgement there shall be Answ 1 three sort of Iudges to wit I. Some shall judge in power now this power is either First absolute and independent and thus God the Father shall judge the world Genes 18.25 Shall not the Iudge of all the world doe that which is just Or Secondly delegate and derived and thus Christ as man shall judge the world Iohn 5.22 II. Some shall judge Assessoriè as Judges laterall or assistants and thus the Apostles shall judge the world as it is said in this verse III. Some shall judge by approbation that is they shall sit with the Judge in judgement to approve the sentence of the Judge and thus all the Saints and faithfull shall judge the world 1. Cor. 6 2. Secondly the Apostles shall judge the twelve Tribes of Israel three manner of wayes to wit Answ 2 I. By their doctrine and preaching of the Gospell because according unto that the sentence shall be pronounced at the last day Rom. 2.15 That is those at the day of judgement shall be acquitted that have beleeved and obeyed the Gospell and on the other side they shall be condemned that would not beleeve and obey it II. The Apostles shall judge the Jewes by their testimony which shall so convince them that they shall not be able to pretend ignorance of that doctrine according to which they shall be judged As CHRIST saith Matth. 24.14 That the Gospell shall be preached in the whole world for a testimony against them So the conscience of the Jewes will convince them and bring unto their remembrance when they see the Apostles what they both did and said amongst them for their edification and salvation and which obstinately and perversely they contemned and despised III. The Apostles shall judge the Tribes of Israel by their example for if the Jewes should pretend that the doctrine of the Gospell was too abstruse and sublime for them and that they were neither able to perceive it nor receive it then the Apostles will be set before them as exemplars of the contrary who being rude and illiterate men did notwithstanding vnderstand the doctrine of the Gospell and were thereby regenerated and made the children of God Chem. harm pag. 1827. § ult § 3. And shall inherit everlasting life Sect. 3 Who are enemies unto eternall life or erroneous Quest 1 and hereticall concerning it First the Atheists who deny it Answ 1 Post mortem nulla voluptâ—â—s in any thinke that it is with man as with beasts when they are dead they are gone and they are neither sensible of paine nor of pleasure after this life But this is directly contrary to the text Answ 2 Secondly those are here erroneous who divide life everlasting that is which grant that the soule is eternall but deny the Resurrection of the body This belongs unto the enemies of the Resurrection whereof we have to speake elsewhere and therefore here I omit it Answ 3 Thirdly the Chiliastes and Millenaries are also here erroneous now amongst them there are divers opinions namely I. Some hold that the joyes of heaven and eternity it selfe were onely to continue for the space of 1000 yeares and then to cease Danaeus 29. Prateol 347. bâ—et 128. II. Some held that the Saints should wallow in the life to come in all carnall delights and fleshly pleasures and this is reported to be the opinion of the Mahumetanes but Mr. Bedwell shewes the contrary III. Some hold a double time namely First that the righteous should have joy and the wicked sorrow and paine for the space of one thousand yeares And Secondly that after that time the world should be renewed and the devils and damned spirits freed from their torments This was Origens opinion and it was condemned and judged erroneous by the 5. Counsell of Constantinople Prateol 378. § 9. IV. Some expresse and explicate this opinion by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the soule thus not knowing how to agree amongst themselves Answ 4 Fourthly they erre concerning life eternall who hold that it may be merited by the labours endeaouvers and workes of man Object Against this Bellarmine objects life eternall is promised to good workes in this verse but a promise made with a condition of worke makes that he which fulfils the worke doth deserve the thing promised and may of right require it as his due and deserved reward Answ Durande in 2. d. 27. q. answers singularly two things for us viz. I. Promissio divina in Scripturis sanctis non sonat aliquam obligationem sed insinuat meram dispositionem liberalitatis divinae II. Quod redditur ex promissione praecedent e non redditur ex merito operis de condigno sed sâ—lum vel principalitèr ex promisso Quest 2 What and how many are the causes of this eternall life Answ There are three causes thereof to wit First Primaria the prime and principall Cause and that is God namely I. God the Father who gives it from himselfe and from whom all good things come Iohn 3.16 and .5.21 and. Iames. 1.17 II. God the Sonne who gives it from the Father yea gives it as the Father Iohn 5.21 and .10.28 Rom. 8.10 III. God the holy Ghost who gives it from the Father and the Sonne for the Spirit is life Iohn â— 5 Rom. 8.10 And therefore if we desire to be assured of eternall life let us be carefull to please God the Father and obey the God Sonne and seeke after God the holy Ghost Secondly Impulsiva the impulsive and moving cause and this is the onely mercy of God And therefore we must not arrogate any thing to our owne workes but laud the mercy and free grace of God Ephes 1.6 Thirdly Medians causa the instrumentall Cause or Meanes whereby we are made partakers of this life Now the meanes are these I. The Spirit of Regeneration who workes the beginning of this spirituall life Rom. 8. II. The word of Reconciliation 2. Cor. 5.20 and salvation Acts. 18.28 Iohn 6.68 Rom. 1.16 III. The Sacraments because they seale unto us the grace of God and confirme our faith IV. Hence
sinne Answ 3 Thirdly an idle and lazy sluggishnesse hinders this call Agrippa was almost perswaded to become a Christian Acts 26.28 but not all together Vult et non vult piger the sluggard being called and awakened answereth to rise but deferres and procrastinates it crying Yet a little sleepe a little slumber a little folding of the hands to sleepe And therefore if wee desire this effectuall vocation let us I. Learne to deny our selves and to renounce all selfe-confidence and high conceits of our owne deserts and goodnesse And II. Let us learne to hate all Sinne and that with a perfect hatred And III. To cast off all sluggishnesse and avoide all idle endeavours and Soule-killing delayes and with speed alacrity and diligence undertake the labour of the Lord and the worke of our salvation unto which wee are called Object Some object these words against the wise and divine Providence of God He hath rejected more then he hath elected because many are called and but fewe are chosen Now this stands not with the providence of an all-wise Creator Answ 1 First it is not against the most wise providence of God that there is a greater number of wicked then godly because he maketh no man evill but whatsoever he made was very good and he onely suffereth the evill to be Answ 2 Secondly it is true that God hath rejected more then he hath elected but he did it not without good cause For I. Hereby he would shew that those who are chosen are chosen of meere grace and not for any merit or worthinesse of their owne And II. Hereby he would stirre up us to give grea-thankes unto him for so great a benefit in choosing us so few out of so great a multitude of men unto eternall life Sect 9 § 9. And few are chosen Quest 1 It is questioned by some whether there be a generall election or not that is whether all be elected unto life or not Answ Wee answer no and the trueth of our negation appeares thus First God hath mercy of whom he will have mercy and whom he will he hardens and therefore all are not elected Secondly our Saviour here saith Many are called but few are elected Thirdly few enter into the straite gate Mat. 7.13 14. But all that are elected unto life enter therein 2. Timoth. 2.19 And therefore all are not elected Rom. 8.30 Fourthly the Apostle saith plainly The election obteyned mercy and the rest were hardned Fifthly the goates shall goe into everlasting fire which was prepared for them from the beginning Matth. 25. And therefore all were not at the beginning elected Sixthly universall election is overthrowne by these Scriptures Iohn 13.18 and. 15.19 1. Corinth 1.26 and. 2. Timoth. 2.20 Iohn 17.9 Rom. 8.29 Seâ—venthly Election is out of a heape or masse or multitude to segregate or choose some things or some persons and therefore all are not elected Deuter. 7.7 Iohn 15.19 and. 1. Corinth 4.7 Some demand againe why there are but few Quest 2 elected and why God rejected so great a multitude of men that is predestinated more to death then to life For if the principall finall cause was his glory which is illustrated both in the manifestation of his wrath and power against sinne and in the demonstration of his riches grace and goodnesse towards the vessels of mercy could not this cause have place in the reprobation of a few as well as of many First who art thou O man that reasonest against Answ 1 God who hath knowne his minde or was his Counseller who is wiser then God who Rom. 9.23 and. 11.34 Secondly we deny that God should have Answ 2 bene as much glorified or his glory as much manifested by the reprobation of a few as it is by many for nothing could bee done more wisely or better then God hath done it And with this answer every godly man should rest satisfied VERS 18. Vers 18 Behold wee goe up to Ierusalem and the Sonne of man shall bee betrayed unto the chiefe Priests and unto the Scribes and they shall condemne him to death Why was it necessary that CHRIST should be Condemned and suffer and dye Quest First because it so pleased God Answ 1 Secondly because so he wrought and purchased Answ 2 our Redemption For it was necessary that hee should satisfie the divine Justice for our sinnes Thirdly because God so loved the World Answ 3 that he gave his Sonne unto death for the Redemption and Salvation thereof Iohn 3.6 VERS 22 23. Vers 22 23. But JESVS answered and said Yee know not what yee aske Are yee able to drinke of the Cup that I shall drinke of and to be Baptized with the baptisme that I am baptized with They say unto him Wee are able And hee saith unto them yee shall drinke indeed of my Cup and be baptized with the Baptisme that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall bee given to them for whom it is prepared of my Father § 1. Yee know not what yee aske Sect. 1 Wherein did the Sons of Zebedee erre in their requests that our Saviour here blames them Their petition and request was faulty and inordinate in three regards to wit Answ First because they desired the crowne before victory And Secondly because they desired and dreamt of a carnall Propinquity and nearenesse unto CHRIST And Thirdly because out of a certaine Presumption and pride they seeme to have made this request desiring the chiefest place and glory yea that they might be preferred before all the other Apostles Carthus § pag. 164. b. Sect. 2 § 2. But to sit on my right hand and on my left is not mine to give Object The Arrians objected this place against the Deitie and power of CHRIST thus The Mother of Zebedees children desiring that one of her Sonnes might sit at Christs right hand and the other at the left in the Kingdome of him hee answers To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Therefore CHRIST is not omnipotent or of absolute power and consequently is not God Answ 1 First the mother of Zebedees Children desired these things out of a humane affection acknowledging CHRIST onely to be a man and his Kingdome some Kingdome of this world Now our Saviour answers in her sence that as he is man it is not his to give so before when the young man called him good he answered there is none good but one that is God because the young man did onely attribute unto him a humane goodnesse Answ 2 Secondly this was spoken by Christ not onely in regard of his humane nature but also yea rather in respect of the present Ministery for which he was sent into the world and therefore Christ denies that it was his worke to assigne to the Elect divers degrees of
word of God Deut. 18.20 Gal. 1.8 Ezech. 13.3 14. and 1 Timoth. 1.3 and 6.3 Although Teachers should neither doe nor speake against the truth 2 Cor. 13.8 Thus the Papists teach I. That the Father may be painted contrary to Deut. 4.15 And II. That Creatures may be worshipped contrary to Acts. 10.26 Revel 19.10 and 22.9 And III. They teach humane devices and will-worship contrary to Colos 2.18 23. Eleventhly they teach divellish doctrines 1 Tim. 4.3 And Twelfthly they despise Authority 2 Pet. 2.10 Iude 8. Thirteenthly they teach lyes and Pias fraudes godly deceits Ierem. 29.9 and 1 King 13.18 How may we beware and avoyd these or What Quest 3 are the remedies against false Teachers and deceitfull workmen Answ 1 First we must not be too credulous and inconstant Ephes 4.14 Heb. 13.9 Answ 2 Secondly we must be frequent and diligent in hearing and reading the word of God 1 Pet. 2.2 Answ 3 Thirdly wee must search the Scriptures and examine those things which are taught by the Scriptures Iohn 5.39 Acts 17.11 Answ 4 Fourthly we must pray unto God to give us wisedome and understanding and to leade us in his truth Iam. 1.5 Psal 119.33 Sect. 2 § 2. Shall bee saved Obser Our Saviour by these words would teach us That the end of all the Promises the perfection of man the very complement of happinesse and the chiefest felicity man can expect or looke for is to be saved with CHRIST in the Kingdome of heaven Read Matth. 5.3 8 10. and 13.43 Marke 10.30 Luke 12.32 and 22.29 and Iohn 3.15 16 36. Quest 1 How doth it appeare that salvation is mans greatest felicity Answ It appeares thus because we were created unto this that God might be glorified by our conjunction with him We were created in the Image of God for these ends viz First that we might enjoy him for a time in grace And Secondly that at length we might enjoy him for ever in glory We I. Know God darkely and imperfectly And II. At last we know him perfectly and clearely 1 Cor. 13. We are now in darkenesse and the image of God is naturally obliterated in us but it shall be restored againe in the knowledge of God Iohn 17.3 and that First in grace And Secondly afterwards in glory which is called life eternall Quest 2 Who are here blame worthy Answ Those who are carefull for all other things and onely carelesse of Heaven and their everlasting happinesse Here observe foure degrees of such men namely First some at first are like bruit beasts wallowing in pleasure and wholly following sense and appetite when they are weary of this then Secondly afterwards they become foolish Rom. 1.21 turning from pleasure unto the world and riches and oppressions and cruelty and covetousnesse and deceit thinking gaine godlinesse 1 Timoth 6. Thirdly then they grow sluggish in Religion beginning with Balaam to wish for heaven and happinesse but in the meane time doe nothing for the obtaining thereof Fourthly if they doe performe any Religious duties and holy exercises then by and by they grow proud Pharisees hoping to obtaine heaven by their owne endeavours or workes of righteousnesse or outward observances and here stop dreaming of salvation and resting in these dreames untill being awakened unto Judgement they find that they are but wels without water and lamps without oyle Quest 3 What is here required of us To labour and endeavour to be made partakers of this salvation Here observe that there are two things to be laboured for Answ namely First that we may enjoy Christ Philip. 1.23 This is the first in our intention though the last in execution and it is a good degree and step unto heaven to long for it and above all things to desire it And Secondly that we may obtaine Christ This goes before the other in worke for we must obtaine Christ by faith on Earth before we can enjoy him in Heaven And therefore we must deny our selves and goe out of our selves placing no confidence or trust in our selves at all but onely in CHRIST JESVS labouring to apply him by faith unto our soules Iohn 5.24 And endeavouring to encrease in obedience faith and all graces untill we enjoy him fully in heaven § 3. This Gospell of the Kingdome Sect. 3 What names Quest or Epithets are given to the Gospell in the word of God First it is called the Gospell and word of God 2. Answ 1 Corinth 2.17 and 11.7 and Ephes 6.7 And Secondly the Gospell of CHRIST Marke 1.1 Answ 2 Colos 3.16 And Thirdly from its quality it is called the good word of God Hebr. 6.1 and 1. Timoth. 4.6 and good seed Matth. 13.23 and sound doctrine Titus 2.1 And Fourthly the Gospell of the Kingdome of God Marke 1.1 and in this verse And Fifthly the word of grace and salvation to those who believe Rom. 1.16 and 1. Corinth 1.21 and Ephes 1.13 14. And Sixthly the word of life Philip. 2.16 both because it shewes us that faith is the way and meanes to come unto life and also because it is a meanes to beget faith and spirituall life in us Seventhly it is called the word of reconciliation and peace because it shewes unto us that reconciliation which is wrought betweene Christ and us 2. Corinth 5.18 19. Ephes 6.15 And Eighthly the word of truth Colos 1.5 and 2. Timoth 2.15 and 1. King 10.6 and 17.24 And Ninthly the word of faith Romans 10.8 And Tenthly the eternall Gospell Revelat. 14.6 And Eleventhly the doctrine of the Spirit 1 Cor. 2.4 And Twelfthly the sword of the Spirit Ephes 6.17 And Thirteenthly it is called seed Matth. 13.33 because it brings forth fruit according to its proper kind And Fourteenthly foode Matth. 24.44 49. And hence feeding is sometimes put for Preaching as Iohn 21.15 And Fifteenthly the word of the crosse because it layeth downe and sheweth unto us the history of CHRIST crucified 1 Cor. 1.17 23. Galath 6.14 And Lastly it is called the Gospell of the glory of Christ 2 Cor. 4.4 and Ephes 1.5 6. and 1 Tim. 1.11 and Ephes 1.12 17 18. The names of the Gospell shew its nature excellency and worth Sect. 4 § 4. This Gospell shall be preached in all the world Object Bellarmine de Roman Pontif. Lib. 3. Cap. 4. urgeth this place as an Argument to prove that Antichrist is not yet come because before the comming of Antichrist the Gospell must be preached in all the world for at his comming all exercise of Religion shall be hindred by reason of the great persecution which shall be under him But there are many great Countries which never yet heard of the Gospell and therefore as yet it hath not bene preached in all the world and consequently Antichrist is not yet come Answ 1 First there is nothing here at all of the comming of Antichrist that being added onely by the Cardinall our Savior layes downe this Proposition viz Before Christs second comming the Gospell shall be preached in all the
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
this must be understood figuratively not properly that is wheresoever Christ is there is joy and comfort and happinesse but this doth not overthrow a locall heaven the Seate of glory and the Throne of CHRIST where hee dwels in regard of his Humanity and where is the greatest manifestation of the Majesty and glory of GOD. But this pleaseth not the Objecters neither who strive to evert this locall heaven Thirdly CHRIST in these words Vntill I drinke Answ 3 it new with you doth promise a communion and participation of glory and eternally felicity unto his Apostles with himselfe For although meate and drinke doe not properly suite and agree with the Kingdome of God where wee shall neither be subject to hunger nor thirst yet it is usuall with the holy Ghost in Scripture in a figurative phrase of speech to expresse the participation and communion of Spirituall graces and Celestiall glory and felicity by corporall things And hence our Saviour speakes here of a new kinde of drinking untill I drinke it new to shew that the life which they shall have in heaven with him shall not need to bee sustained and conserved by eating or drinking but shall be an immortall and incorruptible life Fourthly it is false that these words of our Saviour Answ 4 Vntill I drinke it new with you in my Fathers Kingdome were fulfilled when hee ate and dranke with his Disciples after his Resurrection and before his visible ascension For when hee was in a middle state betweene a mortall and celestiall life then the Kingdome of God was not made manifest and therefore hee saith unto MARY Touch me not because I am not as yet ascended unto my Father the meaning of which words is this that the state of his Resurrection was not perfect and in every degree compleate and absolute untill he were seated at his Fathers right hand in the Kingdome of heaven Fifthly the Apostles were not as yet entred into Answ 5 the Kingdome of God when they ate with CHRIST after his Resurrection they being still in a mortall state And therefore this speech untill I drinke it new with you was not fulfilled when CHRIST ate and dranke with them after his Resurrection Sixthly Christ before his visible Ascension was Answ 6 not in regard of his humanity in heaven but on earth as shall elsewhere be shewed And therefore noâ—withstanding this Objection this truth stands firme That the name of Heaven doth declare a certaine region not seene or perceived by this visible world but concealed from it into which Christ entring with his body doth now sit at the right hand of his Father And consequently that neither heaven nor the humanity of Christ is every where Seventhly our Saviour in these words Answ 7 I will not henceforth drinke of the fruite of the vine untill I drinke it new with you in my Fathers Kingdome doth import these two things viz. I. That henceforth he will not drinke of the fruit of the earthly vine and hereby doth intimate that this shall be his last draught For as to men ready to dye is given drinke instead of a farewell so CHRIST being now about by the death of this corporall and earthly life to be changed into an heavenly condition by this draught would as it were bid his Disciples farewell II. He implies here that he will drinke new wine with them in his Fathers Kingdome Now this particular is two manner of wayes interpreted by Expositors to wit First it may be understood of his Resurrection which was the beginning of the New Testament and the Kingdome of the father And thus Chrysostome by the Kingdome of his Father understands his Resurrection and by the new wine which therein he will drinke with his Disciples understands that corporall eating and drinking of our Saviour with his Apostles after his Resurrection mentioned Luke 24.43 For thence it is evident that he ate corporally though not for any corporall necessity but onely to confirme the certainty of his Resurrection Indeed St. Luke in the place before cited mentioneth Christs eating but not his drinking but St. Peter Acts 10.40 41. saith Him God raised up the third day and shewed him openly Not to all the people but unto witnesses chosen before of God even to us who did eate and drinke with him after he rose from the dead Now by St. Peter it appeares that Christ both ate and dranke with his Disciples after his Resurrection but whether he dranke water or wine or some other drinke that is not mentioned and therefore it were a hard taske to prove that he dranke wine But grant that this which he dranke was wine and that this was the wine which in this verse he foretold that he would drinke with his Apostles then we must understand it to be called New because he dranke it after a singular new and unwonted manner that is not in shew or appearence onely but truly and really not with a phantasticall but with a true body he both ate and dranke although he were now changed into a celestiall immortall and incorruptible estate and was free from all corruptible conditions of body And thus we see if our Saviour speakes of his corporall drinking here what is meant by Kingdome what by wine and what by new wine Secondly these words of our Saviours mentioned in this verse may be and I conceive is rather to be understood of life eternall where many comming from the East and West shall sit downe and banquet with Christ Luke 13.29 For by the Kingdome of his Father is meant that Kingdome which the Elect shall enjoy after this life in Heaven and by his drinking of new wine with them is not meant any earthly drinke for there shall be no such in heaven but some celestiall liquor that is no other thing then that joy delight mirth and eternall consolation which â—fter the period of this miserable life the faithfull shall injoy â—n the celestiall Kingdome of their heavenly Father with their Lord Christ And thus which way soever we interpret these words they make nothing for the Vbiquity of the Body of Christ This verse serveth us as another Argument to confute the Popish Transsubstantiation Argum. There remained wine still after the consecration and distribution amongst the Apostles for Christ saith here That he will drinke no more of this fruit of the vine c. Therefore there remaineth wine still in the Sacrament and consequently no body or blood of Christ For Wine and Blood cannot be both there corporally and substantially as the Papstts teach VERS 30 And When they had sung an Hymne Vers 30 they went out into the mount of Olives For the understanding of this verse observe that the Booke of the Psalmes was divided according to the time when they were sung For Some were sung every morning as Psal 22. at the morning Sacrifice And One was sung upon the Sabbath day as Psal 92. And At the Passeover they sung from Psalm 112. to verse
19. of Psalm 118. And this was that Hymne which CHRIST and his Apostles here sang VERS 31. Then saith JESUS unto them Vers 31 All ye shall be offended because of mee this night for it is written I will smite the Shepherd and the sheepe of the flocke shall be scattered abroad How may we know Quest whether we are of Christs flocke and the sheepe of his pasture or not First Stapleton in Iohn 10. giveth us divers Answ 1 true markes of Christs sheepe which we distinguish thus I. Some of them are in the heart 1. In corde and inward man as for example First sheepe must be simple 2 Cor. 11.3 that is we must be I. Obedient without disputing Psal 80.1 yea labouring to bring every rebellious thought unto the obedience of God 2 Cor. 10.5 And II. Patient in all afflictions tribulations injuries and the like Matth. 10.16 Luke 21.19 Philip. 1.28 And. III. Jnnocent and harmelesse Matth. 5.9 and 1 Peter 2 1. Secondly sheepe must be fearefull that is we must be I. Fearefull of our enemies sheepe will not stand lo looke or gaze upon the wolfe but flee by and by so we should shunne every appearance of evill and the occasions of sinne as we would eschew Sathan himselfe And II. Fearefull of our feet and pathes and affections labouring to subdue them II. Some of the signes of the sheepe 2. In ore are in the mouth and toung that is we must be First Vnivoci of one toung and speech both in prosperity and adversity giving thankes unto God in all estates and conditions as Iob did 1.2 For sheepe have but one voyce alwayes And Secondly Sapidi men of seasoned tongues as sheepe loves to eate in salt pastures so should we have all our words seasoned with the salt of grace and our speeches savouring of religion and sanctification Marke 9.50 Colos 4 6. III. One marke of a sheepe is to be seene in the life thereof 3. In vita that is they are sociable and will goe together and so should wee love our brethren because they are sheepe of one and the same folde belonging unto one and the same Shepheard Iohn 13.35 Answ 2 Secondly the principall notes and signes of CHRISTS sheepe are these two namely I. To renounce the world and whatsoever is evill whether of opinion or Practise and this is that which CHRIST meanes when hee saith That faithfull sheepe will not heare the voyce of Strangers Iohn 10.4 5. And II. To heare and obey the voyce of CHRIST expressed and laide downe in the Word Iohn 10.4 5. Vers 33 VERS 33. Peter answered and said vnto him Though all men should bee offended because of thee yet will I never be offended Quest Whether is this Protestation of Peters to be condemned or commended Answ It is to be condemned and blamed because it argued a great Presumption in him as appeares thus First the thing whereof hee presumed viz. to dye with CHRIST was no small matter Secondly hee was never tryed in this kind before and consequently knew not his owne strength and therefore it argued a great deale of Presumption in him so rashly to promise the performance of so great a worke the bitternesse wherof he never so much as tasted Thirdly although Peter had formerly beene tryed in this kinde and had acquitted himselfe manfully yet hee could not here be excused of a singular inconsideration and presumption because by this his protestation hee opposeth the words of CHRIST which he had confirmed from the testimony of the Prophet verse 21. Fourthly Peters presumption appeares also herein that he preferre himselfe before all the other Apostles yea all the world Though all men should forsake thee yet I will never forsake thee Vers 37.38 39. VERS 37 38 39. And hee tooke with him Peter and the two Sonnes of Zebedee and began to be sorrowfull and very heavy Then saith hee unto them My soule is exceeding sorrowfull unto death tarry yee here and watch with me And hee went a little further and fell on his face and prayed saying O my Father if it be possible let this Cup passe from mee neverthelesse not as I will but as thou wilt Sect. 1 § 1 And he beganne to be sorrowfull and very heavy Quest 1 What sorrow heavinesse and feare was Christ subject unto First there is a double sorrow and heavinesse namely I Inordinate which hinders reason and this Answ 1 the Philosopher saith happens not to a wise or constant man much lesse therefore to Christ The righteous saith Salomon sorroweth for nothing that is with that immoderate and in ordinate sorrow which causeth death 2 Cor. 7.10 II. Ordinate good vertuous and naturall which followes reason and excludes vanity Secondly there is a double feare namely Answ 2 I. Inordinate this the righteous ordinarily is not subject unto he being as bold as a lyon fearing nothing as the wise man saith II. There is a naturall feare which is free from all blame Thirdly Christ was onely subject to a naturall Answ 3 feare and sorrow or subject unto them as they are naturall affections and passions or rather according to Hierome Propassiones appetitus sensitivi Why did CHRIST assume these passions or Quest 2 suffer himselfe to be subject unto them First to shew the truth of his humane nature Answ 1 Secondly for our consolation that we might Answ 2 not be too much dejected when we perceive in us some feare of death seeing that Christ feared it Carthus s pag. 213. b. § 2. If it be possible let this cup passe from Sect. 2 me Jt is observed by some of our Divines that some phrases of Scripture have a contrary signification as for example the Prophet Ieremiah saith Chapt. 23.9 I am like a drunken man whom the wine hath gone over that is whom the wine hath overcome but here let this cup passe over me that is Let it not touch me in a contrary signification How could Christ desire that this cup might Quest 1 not touch him If we consider Christs desire Let this Cup passe materially onely Answ according to Christs infirmity as he was man then he wisheth that this Cup might not touch him but when he considers this cup formally with all the circumstances that he must drinke this Cup for to expiate the sinnes of men and satisfie the wrath of God then he cannot let this Cup passe In this prayer of Christs we may observe foure things I will name the three first and prosecute onely the last First CHRIST here prayeth for a thing in respect Obser 1 of Gods decree not possible that the Cup might passe from him and therefor afterward he saith verse 42. If this Cup cannot passe away c. Secondly Christ here prayeth for that which Obser 2 was not granted viz that the Cup of death and sorrow prepared for him might passe Thirdly Christ here prayeth in his humane and Obser 3 naturall desire somewhat diversely from Gods will yet with submission of his will
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
the like Exod. 18.21 And IV. With magnanimity and constancy Sect. 3 § 3 Let him be crucified Quest 1 Who were guilty of the death of Christ either as actors or a bettors Answ 1 First Pontius Pilatè who condemned him I name him first because I speake not of him at this time Answ 2 Secondly the chiefe Priests and Elders of the Iewes in whom two things are observable viz. I. Causa the cause why they endeavoured and procured the death of Christ and that was ambition they loved the praise of men more then the praise of God and the glory of the world more then the glory of God Iohn 12.42 and 5.44 They saw that Christ derogated much from them and spake much against them and therefore they envy Christ and frequently calumniate him II. Modus the manner of procuring Christs death and that was corrupt for they suborne the people and false witnesses Read Matth. 26.59 and 28.12 Wherefore we must take heed of subornation Why may we not use this suborning of others Quest 2 when it may stand us in stead I. because subornation is the practice of Answ 1 wicked men 1 King 21.10 and therefore if we would be esteemed righteous we must not use this practice II. because truth seekes no corners but Answ 2 delights to goe naked and therefore this practice of suborning others argues a hatred of truth and a love of falsehood III. because the suborning either of witnesses Answ 3 or friends or Judges argues either an evill cause or an evill mind Thirdly the people were guilty of and accessary Answ 4 unto the death of Christ now in them two things are observable namely I. The cause of their sinne which is two-fold to wit First in constancy for not long before this they would have made Christ a King Iohn 6.15 and strawed their garments in his way Matth. 21.8 crying Hosanna verse 9 but now they cry crucifie him crucifie him And Secondly a desire of pleasing their Elders and Governours who perswaded them unto this Christ certainly was not odious unto the common people but yet whilest they basely seeke to please their high-Priests and Elders they neglect both equity their owne salvation II. The blacknesse and horriblenesse of their offence which shewes it selfe in these things viâ— First they had two testimonies from which they might and ought to have considered something namely I. Diuine testimonies as for example a Propheticall speech search the Scriptures for they testifie of me Iohn 5.39 yea a living voyce from the Father and God of heaven Matth. 3.17 yea the frequent presence and assistance of the blessed Spirit of God and divers visions and apparitions of Angels and the confession of the devill himselfe Marke 1.24 yea many times CHRIST let them see if they would haue observed it that the secrets of their hearts were not kept secret from him Now these things they should seriously haue considered before they had cried Crucifie him II. Humane testimonies were not wanting unto them if they had observed them and those were Christs workes the workes saith he which I doe testifie of me Iohn 5.31 He cast out of devils he cured the sicke he quickned the dead he enlightneth the blind he opened the eares of the deafe he with his word made his enemies to fall to the ground be with his word appeased the raging of the Sea Reade Matth. 8. and 9. and 11.5 6. and Iohn 4.26 Luke 5.17 and Iohn 3 2. Now these they ought to have considered And Secondly they preferred Barabbas before Christ a murderer before the Lord of life a seditious turbulent person before the Prince of peace When men say they Iohn 2. are â—runke then the worst wine pleaseth the palat so when men are drunke with sinne and besotted upon it then they will receive Theudas and Iudâ—s Galilaeus for the true Messiah then they will thinke Simon Magus to be the great power of God and then with the Gergesens they will preferre their Hogs before CHRIST And Thirdly they adjudge Christ unto death desiring that he may be crucified although they were not able to accuse him of any evill or to witnesse any evill against him Sect. 4 § 4. What evill hath he done Quest 1 Pilate here propounds the question Whether Christ have done any evill or not And Answ 1 First he answers hereunto himselfe that for his part he finds no evill in him And Answ 2 Secondly Christ in answer hereunto appeales unto their owne conscience which of you can accuse me of sinne Iohn 8. And Answ 3 Thirdly the common people once answered He hath done all things well and nothing amisse And therefore there was great reason why Pilate should aske this question and thus seeke to free CHRIST from their hands and power Quest 2 What good did Christ Answ 1 First in generall he did all things well and many good things unto many Answ 2 Secondly more particularly when Christ lived on the earth he did many temporall good things viz. I. He healed and cured all diseases amongst the people And II. He cast Devils out of those who were possessed And III. He went up and downe doing good the Lord being with him Acts. 10.38 And IV. He stilled the raging waves of the Sea And V. He sed those who were hungry And IV. He raised up the dead unto life Now if there had beene no greater workes done by Christ then these yet who would have lost such a treasure and rich Magazin of all temporall blessings if they could have kept it Answ 3 Thirdly but besides these there were spirituall benefits and inestimable graces bestowed by Christ upon all those who came unto him in sincerity of heart and are still held forth and freely offred by him unto all who with hungring affections long for him The spirituall graces and benefits which the Jewes might and we may have by Christ are many and great and of unvalued worth as for example I. Christ reformed Religion and taught the whole counsell of God And II. He reconciled us unto God that in him we might have peace And III. He caused Sathan to fall as lightning from heaven and destroyed all his workes And IV. He sends his holy Spirit unto us whereby we are regenerated and sanctified And V. He hath taken away the vaile and laid open unto us a way unto the holy of holyes And VI. In him all the promises of God are yea and Amen And VII Of his fulnesse we all receive grace for grace Iohn 1.16 And VIII By his Resurrection and Ascension he hath sealed unto us our Resurrection and ascension with him unto life eternall And therefore no wonder if Pilate saith What evill hath he done seeing he was no other but a rich treasurie of all grace and vertue § 5. But they cried out the more crucifie Sect. 5 him c. It may here be demanded Quest what manner of answer this was which the people gave unto Pilates question in the former words
doth well shew how this may be when he saith Passio Christi dulcis fuit divinitatis somnus Lib. de essent divin That the passion of Christ was the sweet sleepe of his Divinity Like as then in sleepe the soule is not departed though the operation thereof be deferred so in Christs sleepe upon the Crosse the God-head was not separated though the working power thereof were for a time sequestred Quest 3 How can CHRIST be forsaken of God himselfe being God for the Father Sonne and holy Ghost are all three but one and the same God Yea how can he be forsaken of God seeing he is the Sonne of God and if the Lord leave not his Children which hope and trust in him how can he forsake Christ his onely begotten Sonne who depended upon him and his power Answ 1 First by God here we must understand God the Father the first person of the blessed Trinity according to the vulgar and common rule when God is compared with the Sonne or holy Ghost then the Father is meant by this title God Not that the Father is more God then the Son for in dignity all the three Persons are equall but they are distinguished in order onely and thus the Father is the first person the Sonne the second and the holy Ghost the third Answ 2 Secondly our Saviours complaint that he was forsaken must be understood in regard of his humane nature and not of his Godhead although the Godhead and Man-hood were never severed from the first time of his incarnation but the God-head of Christ and so the Godhead of the Father did not shew forth his power in his man-hood but did as it were lye asleepe for a time that the manhood might suffer Answ 3 Thirdly CHRIST was not indeed forsaken of God in regard of his humane nature but onely as it were forsaken that is although there were some few minutes and moments in which he received no sensible consolations from the Deity yet that he was not forsaken is clear from this place where he flees unto the Lord as unto his God as also from his Resurrection the third day after (c.) Vide Muscul s Page 603 a. qu. 2. Answ 4 Fourthly Divines say that there are sixe kinds of dereliction or forsaking whereof Christ may be thought to have complained namely I. By disunion of Person And II. By losse of grace And III. By diminution and weakning of grace And IV. By want of assurance of future deliverance and present support And V. By deniall of protection And VI. By withdrawing of solace and destituting the forsaken of all comfort Fifthly it is impious once to thinke that Christ was forsaken any of the foure first wayes for the Answ 5 unity of his person was never dissolved his graces were never either taken away or diminished neither was it possible that he should want assurance of future deliverance and present support that was eternall God and Lord of life But the two last wayes he may rightly be said to have beene forsaken in that his Father denied to protect and keepe him out of the hands of his cruell bloody mercilesse Enemies no way restraining them but suffering them to doe the uttermost of that their wicked hearts could imagine and left him to endure the extremity of their fury and malice and that nothing might be wanting to make his sorrowes beyond measure sorrowfull withdrew from him that solace he was wont to find in God and removed farre from him all things for a little time that might any way lessen and asswage the extremity of his paine Why is the prayer of CHRIST upon the Crosse Quest 4 set downe in Hebrew by this our Evangelist Eli Eli Lamasabacthani First the Evangelist doth this that we may perceive Answ 1 the bitter mocke that the Iewes used against Christ saying He calleth upon Elias for in no other language the mocke will so appeare d Weemse But of this more by and by Secondly this was done to shew Gods anger against Answ 2 the Iewes for it is a curse to the Church for Preachers to speake to the people the mysteries of their salvation in an unknowne tongue 1 Cor. 14.21 And therefore CHRIST now speakes in Hebrew which was once the Mother tongue of the Hebrewes but now is not neither was in Christs time understood by any but those who were Schollers as J thinke The Papists say that Calvin thought these Object 1 words of sorrowfull passion to be words of despaire and that CHRIST despaired when he them But Calvin is farre from any such execrable and hellish blasphemy Answ For having by occasion of these words amplified the sorrowes and distresses of CHRIST in the time of his passion he saith Comment in 27. Matth That there were some who charged him that he said these words were words of desperation and that Christ despaired when he uttered them but he curseth such hellish blasphemy pronouncing That howsoever his flesh apprehended destroying evils and inferiour reasons shewed no issue out of the same yet there was ever a most sure resolved perswasion resting in his heart that he should undoubtedly prevaile against them and overcome them Dr. Field of the Church Lib. 5. Cap. 18. The Iewes urge this place to prove that Christ Object 2 is not God because upon the Crosse he cryed That he was forsaken of God First St. Hierome answers hereunto that Answ 1 Christ did not onely pronounce these words upon the â—rosse but also divers others yea not these of set purpose as though he had beene forsaken of God indeed but onely occasionally The Father saith and the Jewes will hardly prove the contrary that our blessed Saviour when he hung upon the Crosse sang the 22. Psalme from verse 1 to verse 29. And therefore by these words My God my God why hast thou forsaken me our Saviour would not shew that he was forsaken by God but onely that he repeated and uttered these words together with the other verses of that 22 Psalm Answ 2 Secondly Pet. Galatinus Lib. 8. Cap. 18. page 343. answers that Christ spake these words that thereby he might draw the Jewes to a serious consideration and animadversion of his death and passion which he underwent not for his owne but for our sinnes Answ 3 Thirdly what is the true meaning of these words and how Christ was forsaken is shewed before Question 3. Sect. 3 § 3. They that stood there saith He calleth for Elias Object The Papists object this place to prove that the Scripture is not to be read by the Laity or common people arguing thus When CHRIST upon the Crosse cryed Eli Eli lamasabachthani the people did not understand what he said and therefore some say He calleth for Elias Ergo the common sort must not read the Scripture in a known tongue Bellar. de verbo Dei lib. 2. cap. 15. Answ 1 First St. Hierome upon this place saith that these who say he calleth Elias were the Souldiers
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13